THE
DISPLAYING
OF
SUPPOSED
WITCHCRAFT
.
CHAP.
I.
Of
the
false
,
irrational
,
and
unchristian
Censures
,
that
have
been
,
and
yet
are
,
cast
upon
Learned
men
,
for
writing
of
abstruse
Subjects
:
As
also
for
treating
of
Apparitions
and
Witchcraft
,
especially
if
they
crossed
the
common
stream
of
vulgar
Opinion
.
BEING
about
to
treat
of
the
mysterious
and
abstruse
Subject
of
Witches
and
Witchcraft
,
I
cannot
but
think
it
necessary
(
especially
to
make
the
things
we
handle
more
plain
and
evidential
)
to
imitate
Architectors
,
who
when
they
intend
to
raise
some
fair
Fabrick
or
Edifice
,
do
not
only
provide
themselves
of
good
and
lasting
Materials
,
but
above
all
take
care
to
lay
a
firm
and
sure
foundation
,
which
they
cannot
well
accomplish
,
unless
the
earth
and
rubbish
be
removed
,
that
a
firm
ground
for
a
foundation
may
be
found
out
.
So
before
I
lay
the
foundation
of
what
I
intend
in
this
Discourse
,
I
shall
labour
to
remove
some
censures
and
calumnies
,
that
are
usually
cast
upon
those
learned
persons
that
labour
to
unma●acle
imprisoned
truth
,
and
to
adventure
to
cross
the
stream
of
vulgar
Opinion
,
backt
with
seeming
Authority
,
Antiquity
,
or
universality
of
Votes
,
especially
if
they
have
intermeddled
in
Subjects
occult
and
mysterious
.
And
these
Censures
(
how
unjust
soever
)
have
often
deterred
the
most
able
and
best
learned
from
divulging
their
opinions
,
or
publish
their
thoughts
upon
such
difficult
and
intricate
matters
,
which
(
I
conceive
)
ought
not
to
be
done
for
these
reasons
.
1.
Because
the
best
part
of
a
man
,
as
naturally
considered
,
is
his
Courage
,
Resolution
,
and
Magnanimity
,
which
should
make
him
2.
He
that
is
afraid
to
declare
his
thoughts
,
for
fear
of
censure
3.
He
that
conceals
the
truth
that
he
knows
,
for
fear
of
the
—
Quos
Jupiter
aequus
amavit
,
Et
meliore
luto
finxit
praecordia
Titan.
These
were
those
that
for
the
advancement
of
Truth
and
Learning
,
and
the
benefit
of
Mankind
durst
undertake
Ire
per
excubias
,
&
se
committere
Parcis
.
And
feared
not
the
tempestuous
storms
of
venemous
tongues
,
or
malicious
minds
,
of
which
we
shall
here
enumerate
a
competent
Catalogue
.
1.
In
the
first
place
we
need
not
travel
far
,
either
in
regard
of
time
or
place
,
to
find
Precedents
of
such
as
have
undergone
no
small
censures
and
●ubsannations
for
vindicating
Truth
,
and
labouring
the
advancement
of
it
,
though
against
common
and
deep
rooted
Opinion
.
So
ill
entertainment
new
Inventors
and
Inventions
have
always
found
amongst
the
present
Masters
of
several
Professions
,
and
those
that
made
the
World
believe
,
that
they
alone
had
gained
the
Monopoly
of
all
Learning
.
Our
learned
Country-man
Doctor
Hackwell
in
his
Preface
to
his
Apology
,
hath
sufficiently
proved
this
particular
:
whose
profound
Piece
of
proving
no
decay
in
Nature
(
a
truth
now
sufficiently
known
,
and
assented
to
)
found
no
small
opposition
,
both
from
the
Learned
in
Theology
,
and
other
persons
,
and
underwent
many
sharp
censures
,
until
men
had
more
considerately
weighed
the
strength
and
cogency
of
his
Arguments
,
which
carry
sufficient
evidence
to
confute
rational
persons
.
Our
learned
and
most
industrious
Anatomist
Dr.
Harvey
,
who
(
notwithstanding
the
late
Cavils
of
some
)
first
found
forth
and
evidenced
to
the
World
that
rare
and
profitable
discovery
of
the
Circulation
of
the
Blood
,
did
undergo
the
like
Fate
:
who
for
eighteen
or
twenty
years
together
did
groan
under
the
heavy
censur
e
of
all
the
Galenists
and
expert
Anatomists
almost
in
Europe
,
and
was
railed
upon
,
and
bitterly
written
against
,
not
only
by
such
as
Alexander
Rosse
and
Dr.
Primrose
,
but
by
Riolanus
and
others
,
and
not
forborn
by
that
famous
Physici●n
of
Roterodam
,
Zacharias
Sylvius
,
who
ingenuously
confesseth
thus
much
:
Primum
mihi
inventum
hoc
non
placuit
,
quod
&
voce
&
scripto
publicè
testatus
sum
;
sed
Wallaeus
,
Plempius
,
and
divers
other
judicious
and
accurate
Anatomists
,
had
found
the
truth
of
Harvey's
opinion
,
by
their
own
tryals
and
ocular
inspection
:
so
difficult
it
is
to
overthrow
an
old
radicated
opinion
.
For
I
have
known
some
years
ago
,
that
a
person
for
owning
or
maintaining
the
Circulation
of
the
blood
,
should
have
been
censured
and
derided
,
as
much
by
other
Physicians
,
as
one
should
be
now
for
denying
the
same
:
so
hard
it
is
to
root
out
an
opinion
(
though
never
so
false
and
groundless
)
if
once
setled
in
the
brains
of
many
,
and
hath
had
a
long
current
of
continued
reputation
and
belief
.
And
it
is
much
more
to
consider
the
ignorance
,
stupidity
,
and
perversness
of
those
,
that
in
this
Age
of
Knowledge
dare
take
upon
them
to
censure
(
nay
to
condemn
)
that
Society
of
persons
,
and
their
endeavours
,
who
have
a
just
,
pious
,
merciful
,
and
learned
King
for
their
Founder
,
and
the
greatest
number
of
Nobility
and
Gentry
,
renowned
both
for
divine
and
humane
Knowledge
,
that
can
be
chosen
forth
of
the
three
Nations
for
their
Members
,
and
whose
undertakings
and
level
are
the
most
high
,
noble
,
and
excellent
that
ever
yet
the
World
was
partaker
of
.
And
yet
(
which
may
be
wondred
at
)
I
have
not
only
met
with
many
,
that
do
censure
and
misjudge
their
vast
and
laudable
enterprise
,
but
even
have
been
bold
to
appear
in
Print
to
censure
and
scandalize
their
proceedings
,
as
is
manifest
in
that
Piece
styled
Plus
ultra
,
written
by
Mr.
Stubbs
of
Warwick
,
wherein
he
hath
effected
as
much
as
Dogs
do
by
barking
at
the
Moon
.
But
it
is
plain
,
that
highness
of
place
,
or
greatness
of
parts
exempts
no
man
from
evil
tongues
,
or
bad
censures
.
And
to
this
purpose
I
cannot
but
add
Dr.
Casaubon
,
who
as
he
had
a
long
sickness
of
body
,
so
doubtless
he
wanted
not
some
distemper
of
mind
,
when
in
his
Treatise
of
Credulity
and
Incredulity
,
he
uttered
this
.
If
I
may
speak
my
mind
(
he
saith
)
without
offence
,
this
prodigious
propensity
to
innovation
in
all
Alas
!
poor
man
,
he
was
so
blind
,
that
he
could
see
no
ground
or
appearance
of
reason
for
the
usefulness
of
Experimental
Philosophy
,
nor
for
the
Institution
of
the
Royal
Society
,
but
must
ascribe
it
to
the
Stars
:
it
is
a
wonder
why
he
ascribes
it
not
to
natural
Melancholy
,
as
he
doth
almost
all
strange
Effects
,
in
his
Book
of
Enthusiasm
,
or
why
not
unto
Demons
or
Witches
,
as
he
doth
the
most
things
in
the
Treatise
quoted
.
2.
That
learned
and
painful
person
Renatus
des
Cartes
,
who
brought
in
,
revived
,
and
refined
the
old
Doctrine
of
Atoms
,
ascribed
to
Democritus
,
and
other
of
the
Ancients
,
found
for
a
long
time
much
opposition
;
insomuch
that
when
he
lived
at
Utrecht
in
Holland
,
the
Aristotelian
Professors
of
that
University
became
so
inflamed
with
envy
at
him
,
that
their
Scholars
raised
the
Rabble
of
the
City
at
the
sound
of
a
Bell
,
to
drive
him
out
of
Town
.
And
yet
this
mans
Philosophy
hath
had
the
luck
to
triumph
in
that
University
,
where
so
much
contempt
was
poured
upon
him
;
for
Henricus
Regius
,
the
publick
Professor
of
Physick
there
,
hath
published
a
Book
of
Natural
Philosophy
,
agreeable
to
the
Principles
and
design
of
Des
Cartes
:
and
is
in
a
manner
generally
received
and
applauded
;
and
by
the
honourable
Mr.
Boyle
much
made
use
of
,
and
by
him
styled
the
Corpuscularian
Philosophy
.
So
was
not
that
must
learned
and
diligent
Mathematician
Galalaeus
imprisoned
for
seeing
more
than
others
could
by
the
help
of
his
Optick
Glasses
,
losing
(
as
one
saith
)
his
own
liberty
in
Prison
,
for
giving
the
Earth
liberty
to
fetch
a
round
about
the
Sun
?
And
yet
now
to
what
great
height
of
improvement
are
Telescopes
arrived
unto
,
and
what
credit
is
given
to
the
Observations
made
with
them
?
though
in
their
birth
their
first
Author
and
User
so
much
opposed
and
punished
;
for
all
Inventions
that
are
new
(
as
well
as
Opinions
)
are
in
their
beginnings
opposed
and
censured
,
not
considering
,
that
all
acquired
Knowledge
,
and
all
Arts
and
Sciences
were
once
new
,
and
had
their
beginnings
.
3.
When
Josephus
Querc●tanus
and
Sir
Theodore
Mayern
did
labour
to
introduce
the
practice
of
Chymical
Physick
into
the
City
of
Paris
,
what
cruel
censures
and
scandals
did
they
undergo
by
all
the
rest
of
the
Physicians
of
the
Colledge
,
so
that
they
were
accounted
illiterate
and
ignorant
Fellows
and
dangerous
Empiricks
,
not
fit
to
practise
in
the
King
of
France
his
Dominions
,
and
so
were
sentenced
by
the
Colledge
,
and
prohibited
to
practise
?
So
far
did
ignorance
,
self-interest
;
and
blind
malice
prevail
against
these
two
persons
,
of
so
much
Worth
and
Learning
,
insomuch
that
the
former
was
made
Physician
to
the
King
of
France
,
and
lived
to
see
despised
Chymistry
to
flourish
,
where
it
had
been
most
contemned
,
himself
to
be
honoured
,
and
his
Chymical
Works
to
be
published
,
and
to
be
had
in
great
and
general
esteem
with
all
that
were
Lovers
of
Learning
.
The
latter
likewise
out-lived
the
malice
of
all
his
enemies
,
and
saw
himself
advanced
to
be
Physician
to
two
potent
and
renowned
Kings
of
England
,
and
to
have
the
general
practice
of
the
most
of
the
Nobility
and
Gentry
of
the
Kingdom
,
and
to
live
to
a
fair
old
age
,
and
to
dye
vastly
rich
.
So
that
even
the
bravest
men
,
for
their
noble
endeavors
for
the
good
of
Mankind
,
have
always
found
harsh
usage
.
4.
It
hath
fared
no
better
with
divers
persons
that
have
written
of
abstruse
and
mysterious
Subjects
,
such
as
were
Arnoldus
de
Villa
Nova
and
Raimundus
Lullius
,
who
,
because
they
handled
that
secret
and
sublime
Art
of
the
Transmutation
of
Metals
,
were
by
the
ignorance
and
malice
of
Francis
Pegna
and
the
John
Tredeschen
of
Rome
,
Athanasius
Kircherus
,
with
some
others
,
branded
with
the
name
of
Magicians
,
taken
in
the
worst
sense
.
Facile
est
reprehendere
&
maledicere
,
so
apt
are
men
through
over-weening
pride
and
self-conceitedness
,
as
though
they
were
ignorant
of
nothing
,
to
take
upon
them
to
censure
all
things
,
when
Artists
only
are
fit
to
judge
of
those
proper
Arts
,
in
which
they
are
verst
and
bred
in
,
and
not
others
:
For
it
is
not
sufficient
for
a
man
to
be
verst
in
many
parts
of
Learning
,
but
also
in
that
very
Science
or
Art
,
in
which
the
Question
is
propounded
:
as
for
Example
;
Suppose
a
man
to
be
well
read
in
School
Theology
,
Metaphysicks
,
Logick
,
Grammar
,
Rhetorick
,
Ethicks
,
and
Physicks
,
yet
for
all
this
how
unable
were
he
to
resolve
one
of
the
difficultest
Propositions
in
Euclid
?
no
more
can
any
person
,
though
never
so
generally
learned
,
if
he
perfectly
do
not
understand
the
method
,
terms
,
ground
,
matter
,
and
end
of
the
Writers
in
mystical
Chymistry
,
be
any
competent
Judge
of
their
Art
,
nor
of
the
nature
of
Transmutation
.
And
this
might
justly
have
bridled
Kircher
,
and
many
other
rash
and
vain
Censurers
to
hold
back
their
judgment
,
until
they
perfectly
understand
the
matter
,
about
which
they
are
to
give
judgment
,
and
to
have
considered
that
Maxime
of
the
wisest
of
men
:
Seest
thou
a
man
wise
in
his
own
conceit
?
there
is
more
hope
of
a
fool
than
of
him
.
But
notwithstanding
these
groundless
slanders
against
Arnoldus
,
that
he
was
guilty
of
Diabolical
Magick
,
from
which
the
Pen
of
learned
Nandaeus
hath
totally
discharged
him
,
though
he
otherwise
(
according
to
his
petulant
humor
and
prejudiced
opinion
against
the
Art
of
Transmutation
,
of
which
he
was
no
competent
Judge
,
for
the
That
it
is
certain
,
he
was
the
learnedest
Physician
of
his
time
,
equally
acquainted
with
the
Latine
,
Greek
,
and
Arabian
Tongues
,
and
one
whose
Writings
sufficiently
witness
his
abilities
in
the
Mathematicks
,
Medicine
,
and
Philosophy
,
the
practice
whereof
gained
him
favour
and
imployment
about
Pope
Clement
,
and
Frederick
King
of
Sicily
,
who
certainly
would
never
have
made
use
of
him
,
if
he
had
thought
him
a
Conjurer
or
Magician
,
such
as
many
judged
he
was
.
As
for
Lully
(
notwithstanding
the
malevolent
froth
of
some
rash
,
malicious
,
and
ignorant
Writers
)
he
was
guilty
of
no
other
Magick
but
what
was
natural
,
lawful
,
and
laudable
,
as
his
profound
and
learned
Works
(
if
his
blind
Adversaries
had
ever
taken
pains
to
have
perused
them
,
who
frequently
censure
and
condemn
those
things
they
never
saw
,
read
,
or
understood
)
do
witness
beyond
all
exception
,
and
is
all
justified
by
the
testimonies
of
so
many
learned
and
judicious
persons
,
that
more
cannot
be
said
to
his
praise
and
vindication
.
The
most
of
his
learned
Works
being
kept
in
the
Library
at
Oxford
,
written
in
an
ancient
hand
:
which
would
never
have
been
done
,
if
they
had
not
been
highly
esteemed
and
prised
.
For
as
Zetznerus
the
great
Stationer
of
Stasburgh
saith
:
Tantae
suo
fuisse
aevo
authoritatis
atque
aestimationis
legitur
,
ut
justissimi
Lastly
,
one
Father
Pacificus
in
his
Journey
from
Persia
1628.
came
into
the
Isle
of
Majorca
,
where
Lully
was
born
,
and
to
his
great
admiration
found
the
Statue
of
Lully
there
in
Wood
curiously
coloured
,
and
he
honoured
as
a
Saint
5.
Roger
Bacon
our
Country-man
,
who
was
a
Franciscan
Fryar
,
and
Doctor
of
Divinity
,
the
greatest
Chymist
,
Astrologer
,
and
Mathematician
of
his
time
,
yet
could
not
escape
the
injurious
and
unchristian
censure
of
being
a
Conjurer
,
and
so
hard
put
to
it
,
that
Pitts
,
Leland
,
Selden
,
and
Nandaeus
,
only
I
shall
add
one
Sentence
forth
of
that
most
learned
Treatise
,
De
mirabili
potestate
artis
&
naturae
,
&
de
John
Dee
,
the
greatest
and
ablest
Philosopher
,
Mathematician
,
and
Chymist
that
his
Age
(
or
it
may
be
ever
since
)
produced
,
could
not
evade
the
censure
of
the
Monster-headed
multitude
,
but
even
in
his
life
time
was
accounted
a
Conjurer
,
of
which
he
most
sadly
(
and
not
without
cause
)
complaineth
in
his
most
learned
Preface
to
Euclid
,
Englished
by
Mr.
Billingsley
,
and
there
strongly
apologizeth
for
himself
,
with
that
zeal
and
fervency
,
that
may
satisfie
any
rational
Christian
,
that
he
was
no
such
wicked
person
,
as
to
have
visible
and
familiar
converse
(
if
any
such
thing
can
be
now
adays
)
with
the
Devil
,
the
known
Enemy
of
Mankind
,
of
which
take
this
short
passage
,
where
he
saith
:
O
my
unkind
Country-men
,
O
unnatural
Country-men
,
O
unthankful
Country-men
,
O
brain-sick
,
rash
,
spiteful
,
and
disdainful
Country-men
,
why
oppress
you
me
thus
violently
with
your
slandering
of
me
contrary
to
verity
,
and
contrary
to
your
own
consciences
?
Yet
notwithstanding
this
,
and
his
known
abilities
in
the
most
parts
of
abstruse
Learning
,
the
great
respect
that
he
had
from
divers
Princes
,
Nobles
,
and
the
most
Learned
in
all
Europe
,
could
not
protect
him
from
this
harsh
and
unjust
censure
.
For
Dr.
Casaubon
near
fifty
years
after
Dr.
Dees
death
,
hath
in
the
year
1659.
published
a
large
Book
in
Folio
of
Dees
conversing
for
many
years
with
Spirits
(
wicked
ones
he
meaneth
.
)
But
how
Christian-like
this
was
done
,
to
wound
the
mans
reputation
so
many
years
after
his
death
,
and
with
that
horrid
and
wicked
slander
of
having
familiarity
with
Devils
for
many
years
in
his
life
time
,
which
tends
to
the
loss
both
of
body
and
soul
,
and
to
register
him
amongst
the
damned
,
how
Christian-like
this
is
,
I
leave
all
Christians
to
judge
?
Besides
,
let
all
the
World
judge
in
this
case
,
that
Dr.
Casaubon
being
a
sworn
Witchmonger
,
even
to
the
credulity
of
the
filthiest
and
most
impossible
of
their
actions
,
cannot
but
allow
of
the
Law
that
doth
punish
them
for
digging
up
the
bones
of
the
dead
,
to
use
them
to
Superstition
or
Sorcery
;
what
may
he
then
think
the
World
may
judge
him
guilty
of
,
for
uncovering
the
Dormitories
of
the
deceased
,
not
to
abuse
their
bones
,
but
to
throw
their
Souls
into
the
deepest
pit
of
Hell
?
A
wickedness
certainly
beyond
the
greatest
wickedness
,
that
he
can
believe
is
committed
by
Witches
.
It
is
manifest
,
that
he
hath
not
published
this
meerly
as
a
true
relation
of
the
matter
of
fact
,
and
so
to
leave
it
to
others
to
judge
of
;
but
that
designedly
he
hath
laboured
to
represent
Dee
as
a
most
infamous
and
wicked
person
,
as
may
be
plainly
seen
in
the
whole
drift
of
his
tedious
Preface
.
But
his
design
to
make
Dee
a
Converser
with
evil
Spirits
was
not
all
,
he
had
another
that
concerned
himself
more
nearly
.
He
had
before
run
in
a
manner
(
by
labouring
to
make
all
that
which
he
called
Enthusiasm
,
to
be
nothing
else
but
imposture
or
melancholy
and
depraved
phantasie
,
arising
from
natural
causes
)
into
the
censure
of
being
a
Sadducee
or
Atheist
.
To
wash
off
which
he
thought
nothing
was
so
prevalent
,
as
to
leap
into
the
other
end
of
the
balance
(
the
mean
is
hard
to
be
kept
)
to
weigh
the
other
down
,
by
publishing
some
notorious
Piece
that
might
(
as
he
thought
)
in
an
high
degree
manifest
the
existence
of
Spirits
good
and
bad
,
and
this
he
thought
would
effect
it
sufficiently
,
or
at
least
wipe
off
the
former
imputation
that
he
had
contracted
.
But
that
I
may
not
be
too
tedious
,
I
shall
sum
up
briefly
some
others
,
by
which
it
may
be
made
clear
,
that
those
dauntless
Spirits
that
have
adventured
to
cross
the
current
of
common
opinion
,
and
those
that
have
handled
abstruse
Subjects
,
have
never
wanted
opposition
and
scandal
,
how
true
or
profitable
soever
the
things
were
that
they
treated
or
writ
of
.
Trithemius
that
Honour
and
Ornament
of
Germany
for
all
sorts
of
Literature
,
wanted
not
a
Bouillus
to
calumniate
and
condemn
him
of
unlawful
Magick
,
from
which
all
the
Learned
in
Europe
know
he
is
absolved
,
by
the
able
and
elegant
Pen
of
him
that
styles
himself
Gustavus
Silenus
,
and
others
.
Cornelius
Agrippa
run
the
same
Fate
,
by
the
scribling
of
that
ignorant
and
envious
Monk
Paulus
Jovius
,
from
whose
malicious
slander
he
is
totally
acquitted
by
the
irrefragable
evidence
of
Wierus
,
Melchior
Adams
,
Nandaeus
,
and
others
.
Who
almost
have
not
read
or
heard
of
the
horrid
and
abominable
false
scandals
laid
upon
that
totius
Germaniae
decus
,
Paracelsus
,
by
the
malevolent
Pen
of
Erastus
,
and
after
swallowed
up
with
greediness
by
Libanius
,
Conringius
,
Sennertus
,
and
many
others
?
for
not
only
labouring
to
bring
in
a
new
Theory
and
Practice
into
the
Art
of
Medicine
,
but
also
for
striving
to
purge
and
purifie
the
ancient
,
natural
,
laudable
,
and
lawful
Magick
from
the
filth
and
dregs
of
Imposture
,
Deceit
,
Ceremonies
,
and
Superstitions
:
yet
hath
not
wanted
most
strong
and
invincible
Champions
to
defend
him
,
as
Dorne
,
Petrus
Severinus
,
Smetius
,
Crollius
,
Bitiscius
,
and
many
others
.
Our
Country-man
Dr.
Fudd
,
a
man
acquainted
with
all
kinds
of
Learning
,
and
one
of
the
most
Christian
Philosophers
that
ever
writ
,
yet
wanted
not
those
snarling
Animals
,
such
as
Marsennus
,
Lanovius
,
Foster
,
and
Gassendus
,
as
also
our
Casaubon
(
as
mad
as
any
)
to
accuse
him
vainly
and
falsely
of
Diabolical
Magick
,
from
which
the
strength
of
his
own
Pen
and
Arguments
did
discharge
him
without
possibility
of
replies
.
We
shall
now
come
to
those
that
have
treated
of
Witchcraft
,
and
strongly
opposed
and
confuted
the
many
wonderful
and
incredible
actions
and
power
ascribed
unto
Witches
:
and
these
crossing
the
vogue
of
the
common
opinion
,
have
not
wanted
their
loads
of
unworthy
and
unchristian
scandals
cast
upon
them
,
of
which
we
shall
only
name
these
two
,
Wierus
a
learned
person
,
a
German
,
and
in
his
time
Physician
to
the
Duke
of
Cleve
;
the
other
our
Country-man
Mr.
Reginald
Scot
,
a
person
of
competent
Learning
,
pious
,
and
of
a
good
Family
:
what
is
said
against
them
in
particular
,
I
shall
recite
,
and
give
a
brief
responsion
unto
it
.
1.
There
is
a
little
Treatise
in
Latine
titled
Daemonologia
,
fathered
upon
King
James
(
how
truly
we
shall
not
dispute
,
for
some
ascribe
it
to
others
)
where
in
the
Preface
these
two
persons
are
intimated
to
be
Witches
,
and
that
they
writ
against
the
common
opinion
,
concerning
the
Power
of
Witches
,
the
better
to
shelter
and
conceal
their
Diabolical
skill
.
But
indeed
this
groundless
accusation
needs
no
confutation
,
but
rather
scorn
and
derision
,
as
having
no
rational
ground
of
probability
at
all
,
that
they
should
be
such
cursed
Hypocrites
,
or
dissembling
Politicians
,
the
one
being
a
very
learned
and
able
Physician
,
as
both
his
Writings
do
witness
,
and
that
upright
and
unpartial
Author
Melchior
Adams
in
his
life
hath
most
amply
declared
:
the
other
known
(
as
not
living
so
very
many
years
ago
)
to
be
a
godly
,
learned
,
and
an
upright
man
,
as
his
Book
which
he
calleth
,
The
Discovery
of
Witchcraft
,
doth
most
largely
make
it
appear
,
if
his
Adversaries
had
ever
taken
the
pains
to
peruse
it
.
So
that
all
rational
persons
may
plainly
see
,
that
it
is
but
a
lying
invention
,
a
malicious
device
,
and
a
meer
forged
accusation
.
2.
These
persons
are
accused
to
have
absolutely
denied
the
existence
of
Witches
,
which
we
shall
demonstrate
to
be
notoriously
false
,
by
these
following
reasons
.
1.
Could
ever
any
rational
man
have
thought
or
believed
,
that
Mr.
Glanvil
,
a
person
whopretends
to
such
high
parts
,
would
have
expressed
so
much
weakness
and
impudence
,
as
to
have
charged
Mr.
Scot
with
the
flat
denial
of
the
existence
of
Witches
,
as
he
doth
in
these
words
speaking
of
him
?
and
pretends
this
to
be
a
Confutation
of
the
being
of
Witches
and
Apparitions
;
and
this
he
2.
Mr.
Scot
and
Wierus
do
not
state
the
Question
,
An
sint
,
Whether
there
be
Witches
or
not
,
but
Quomodo
sint
,
in
what
manner
they
act
.
So
that
their
Question
is
only
,
What
kind
of
power
supposed
Witches
have
,
or
do
act
by
,
and
what
the
things
are
that
they
do
or
can
perform
:
so
that
the
state
of
the
question
is
not
simply
of
the
Being
of
Witches
,
or
de
existentia
,
but
only
de
modo
existendi
:
wherein
it
is
plain
,
that
every
Dispute
de
modo
existendi
,
doth
necessarily
grant
and
suppose
the
certainty
of
the
Existence
,
otherwise
the
Dispute
of
the
manner
of
their
Being
,
Properties
,
Power
,
or
Acts
would
have
no
ground
or
foundation
at
all
.
As
if
I
and
another
should
dispute
about
the
extent
,
buildings
,
and
situation
of
the
great
City
Peking
in
China
,
or
about
the
length
,
breadth
,
and
height
of
the
great
Wall
dividing
China
from
Tartary
;
we
both
do
take
for
granted
,
that
there
is
such
a
City
,
and
such
a
Wall
,
otherwise
our
Dispute
would
be
wild
,
vain
,
and
groundless
:
like
the
two
Wise-men
of
Gotham
,
who
strove
and
argued
about
the
driving
of
sheep
over
a
bridge
;
the
one
affirming
he
would
drive
his
sheep
over
the
bridge
,
and
the
other
protesting
against
it
,
and
so
begun
,
one
as
it
were
to
drive
,
and
the
other
to
stay
and
stop
them
,
when
there
were
no
sheep
betwixt
them
.
And
this
might
be
a
sufficient
document
to
Mr.
Glanvil
,
to
have
been
more
sober
,
than
to
have
charged
Scot
so
falsely
.
And
do
not
the
ancient
Fathers
differ
in
their
opinions
circa
Angelorum
modum
existendi
,
some
of
them
holding
them
to
be
corporeal
,
and
some
incorporeal
?
yet
both
these
parties
did
firmly
hold
their
existence
:
so
that
this
is
a
false
and
improper
charge
,
and
hath
no
basis
to
stand
upon
at
all
.
3.
What
man
of
reason
and
judgment
could
have
believed
,
that
Mr.
Glanvil
or
Dr.
Casaubon
,
being
persons
that
pretend
to
a
great
share
of
Learning
,
and
to
be
exact
in
their
ways
of
arguing
,
would
have
committed
so
pitiful
and
gross
a
fault
,
as
is
fallacia
consequentis
?
For
if
I
deny
that
a
Witch
cannot
flye
in
the
air
,
nor
be
transformed
or
transsubstantiated
into
a
Cat
,
a
Dog
,
or
an
Hare
,
or
that
the
Witch
maketh
any
visible
Covenant
with
the
Devil
,
or
that
he
sucketh
on
their
bodies
,
or
that
the
Devil
hath
carnal
Copulation
with
them
;
I
do
not
thereby
deny
either
the
Being
of
Witches
,
nor
other
properties
that
they
may
have
,
for
which
they
may
be
so
called
:
no
more
than
if
I
deny
that
a
Dog
hath
rugibility
(
which
is
only
proper
to
a
Lion
)
doth
it
follow
that
I
deny
the
being
of
a
Dog
,
or
that
he
hath
latrability
?
this
is
meer
inconsequential
,
and
hath
no
connexion
.
So
if
I
deny
that
a
man
cannot
flye
by
his
natural
abilities
in
the
air
like
a
Bird
,
nor
live
continually
in
the
Sea
as
a
fish
,
nor
in
the
earth
as
a
Worm
or
Mole
,
this
doth
not
at
all
infer
that
I
deny
the
existence
of
man
,
nor
his
other
properties
of
risibility
,
rationality
,
or
the
like
.
But
this
is
the
learned
Logick
,
and
the
clear
ways
of
arguing
that
these
men
use
.
3.
A
third
scandal
Mr.
Glanvil
throws
upon
him
is
this
,
where
he
saith
thus
:
For
the
Author
doth
little
but
tell
odd
tales
and
To
these
,
though
they
be
not
much
material
,
we
shall
give
positive
and
convincing
answers
.
1.
There
is
no
greater
sign
of
the
weakness
of
a
mans
cause
,
nor
his
inability
to
defend
it
,
than
when
he
slips
over
the
substance
of
the
question
in
hand
,
and
begins
to
fall
foul
upon
the
adverse
party
,
to
throw
dirt
and
filth
upon
him
,
and
to
abuse
and
slander
him
:
this
is
a
thing
very
usual
,
but
exceeding
base
,
and
plainly
demonstrates
the
badness
of
their
cause
.
2.
If
Mr.
Scot
hath
done
little
but
told
odd
tales
and
silly
Legends
,
Mr.
Glanvil
might
very
well
have
born
with
him
;
for
I
am
sure
his
story
of
the
Drummer
,
and
his
other
of
Witchcraft
are
as
odd
and
silly
,
as
any
can
be
told
or
read
,
and
are
as
futilous
,
incredible
,
ludicrous
,
and
ridiculous
as
any
can
be
.
And
if
the
tales
that
Scot
tells
be
odd
and
silly
,
they
are
the
most
of
them
taken
from
those
pitiful
lying
Witchmongers
,
such
as
Delrio
,
Bodinus
,
Springerus
,
R●migius
,
and
the
like
,
the
Authors
that
are
most
esteemed
with
Dr.
Casaubon
,
and
other
Witchmongers
,
of
whom
we
shall
say
more
hereafter
.
3.
For
Mr.
Glanvil
to
give
general
accusations
without
particular
proofs
,
as
to
say
Scots
reasonings
are
trifling
and
childish
,
and
when
he
ventures
at
Philosophy
,
he
is
little
better
than
absurd
,
do
plainly
manifest
the
mans
malice
,
and
discover
his
weakness
:
For
dolus
versatur
in
universalibus
,
and
no
man
ought
to
be
condemned
without
particular
and
punctual
proof
,
as
to
the
time
,
place
,
and
all
other
circumstances
,
which
Mr.
Glanvil
could
not
do
,
and
therefore
he
only
gives
general
calumniations
without
ground
;
and
if
Scot
were
little
better
than
absurd
,
then
he
the
better
agrees
with
Mr.
Glanvil
,
whose
Platonical
Whimseys
are
as
absurd
as
any
,
as
we
shall
sufficiently
prove
hereafter
.
4.
Dr.
Casaubon
must
needs
have
been
highly
elevated
with
the
desire
of
censuring
,
when
he
would
condemn
a
man
without
reading
his
Book
,
or
serious
weighing
the
force
of
his
arguments
,
this
concludes
him
of
vast
weakness
,
and
of
great
perversness
of
mind
,
as
all
rational
men
may
judge
;
for
in
effect
it
is
this
,
Scot
is
an
illiterate
Wretch
,
and
his
Book
full
of
errors
,
but
I
never
read
it
,
but
as
I
have
looked
upon
it
at
a
friends
house
,
or
a
Book-sellers
Shop
:
is
not
this
a
wretched
ground
whereupon
to
build
so
wretched
a
foundation
,
as
thereby
to
judge
him
an
illiterate
Wretch
?
And
to
censure
him
by
the
report
of
others
,
is
as
unjust
,
weak
,
and
childish
as
the
former
;
and
though
Dr.
Reynolds
were
a
learned
man
,
it
doth
not
appear
for
what
particular
point
or
errour
he
censured
Scot
,
and
therefore
is
but
a
general
and
groundless
charge
,
sheltred
under
the
colour
of
Dr.
Reynolds
reputation
,
an
evidence
,
in
Reason
and
Law
,
of
no
weight
or
validity
.
5.
For
Dr.
Casaubon
to
rank
him
amongst
illiterate
Wretches
,
is
against
the
very
Rule
of
the
Law
of
Nature
,
that
teaches
all
men
,
that
they
should
not
do
that
to
another
,
which
they
would
not
have
another
to
do
unto
them
.
And
sure
Dr.
Casaubon
would
not
have
another
to
judge
and
condemn
him
for
an
illiterate
Wretch
,
and
therefore
he
ought
not
to
have
condemned
Mr.
Scot
to
be
so
.
And
as
it
is
against
the
Law
of
Nature
,
so
it
is
contrary
to
the
rules
of
modesty
and
morality
to
give
a
man
such
stigmatizing
titles
:
nay
it
is
even
against
the
rules
of
good
manners
and
civil
education
,
but
that
some
men
think
that
it
is
lawful
for
them
to
say
any
thing
,
and
that
nothing
what
they
say
doth
misbeseem
them
.
And
lastly
,
how
far
it
is
against
the
Rules
of
Christianity
and
Piety
,
let
all
good
Christians
judge
.
6.
The
falsity
of
this
soul
scandal
is
manifest
in
both
the
particulars
therein
couched
.
1.
For
Mr.
Scot
was
a
learned
and
diligent
person
,
as
the
whole
Treatise
will
bear
witness
;
he
understood
the
Latine
Tongue
,
and
something
of
the
Greek
,
and
for
the
Hebrew
,
if
he
knew
nothing
of
it
,
yet
he
had
procured
very
good
helps
,
as
appeareth
in
his
expounding
the
several
words
that
are
used
in
the
Scriptures
for
supposed
Witches
and
Witchcraft
:
as
also
his
quoting
of
divers
of
the
Fathers
,
the
reformed
Ministers
,
and
many
other
Authors
besides
,
which
sufficiently
prove
that
he
was
not
illiterate
.
2.
And
that
he
was
no
wretched
person
,
is
apparent
,
being
a
man
of
a
good
Family
,
a
considerable
Estate
,
a
man
of
a
very
commendable
government
,
and
a
very
godly
and
zealous
Protestant
,
as
I
have
been
informed
by
persons
of
worth
and
credit
,
and
is
sufficiently
proved
by
his
Writing
.
I
have
not
been
thus
tedious
to
accumulate
these
instances
of
men
that
have
been
censured
,
for
opposing
vulgar
opinions
,
or
writing
of
abstruse
Subjects
,
as
circumstantial
only
,
or
for
a
flourish
,
but
meerly
as
they
are
introductive
,
necessary
,
and
pertinent
to
the
purpose
I
intend
in
this
Treatise
,
as
I
shall
make
manifest
in
these
Rules
or
Observations
following
,
and
shall
add
sufficient
reasons
to
confirm
the
same
.
1.
That
the
generality
of
an
opinion
,
or
the
numerousness
of
1.
Because
the
Scriptures
tell
us
thus
much
:
Thou
shalt
not
follow
the
multitude
to
do
evil
.
And
that
there
are
many
deceivers
:
For
many
shall
come
in
my
Name
,
saying
,
I
am
Christ
,
and
shall
deceive
many
.
And
woe
unto
you
,
when
all
men
shall
speak
well
of
you
:
for
so
did
their
fathers
to
the
false
prophets
.
From
whence
it
is
plain
,
that
first
we
are
to
consider
and
be
assured
,
that
the
matter
be
not
evil
;
for
if
it
be
,
we
are
not
at
all
to
be
swayed
with
the
multitudes
that
follow
it
,
or
that
uphold
it
:
so
if
the
opinion
be
evil
,
erroneous
,
or
false
,
we
ought
not
to
receive
it
,
or
adhere
unto
it
,
though
never
so
many
do
hold
or
maintain
it
.
So
that
in
truth
and
substance
,
we
are
not
at
all
to
consider
,
whether
there
be
few
or
many
that
hold
it
,
but
simply
,
whether
it
be
true
or
not
.
For
as
Plato
tells
us
:
Neque
id
considerandum
quid
dixerit
,
sed
utrum
verè
dicatur
nec
ne
.
For
the
multitude
have
been
by
all
good
Authors
and
Learned
men
always
esteemed
the
most
erroneous
,
as
Seneca
saith
:
Quaerendum
non
quod
vulgo
placet
,
pessimo
veritatis
interpreti
.
And
Lactanti●s
teaches
us
this
:
Vulgus
indoctum
pompis
inanibus
gaudet
,
animisque
puerilibus
spectat
omnia
,
oblectatur
frivolis
,
nec
po●derare
secum
unamquamque
rem
potest
.
And
our
Saviour
gives
us
a
proof
and
instance
of
the
errour
of
the
multitude
,
and
that
in
matter
of
fact
.
Did
not
almost
all
the
Jews
under
divers
Kings
Raigns
applaud
and
approve
of
the
doctrine
and
opinions
of
the
false
Prophets
,
though
utterly
erroneous
?
insomuch
that
Elijah
said
,
that
he
only
was
left
of
the
true
Prophets
,
though
the
false
ones
were
many
and
numerous
.
So
that
the
Rule
is
proved
to
be
true
,
both
by
the
precept
and
example
of
the
Scriptures
.
2.
If
we
consider
the
generality
of
Mankind
,
either
in
respect
of
their
inclinations
and
dispositions
,
or
their
breeding
and
education
,
we
shall
not
find
one
of
an
hundred
,
either
by
nature
inclined
,
or
by
education
fitted
and
qualified
to
search
forth
and
understand
the
truth
.
And
then
if
there
be
an
hundred
to
one
drowned
in
ignorance
and
errors
,
and
so
few
fitted
to
understand
the
truth
of
things
either
divine
or
natural
,
then
it
must
need●
follow
,
that
it
is
not
safe
to
embrace
or
adhere
to
an
opinion
,
because
of
the
great
number
of
those
that
hold
or
maintain
it
,
but
rather
to
stick
to
the
smaller
number
;
though
neither
simply
ought
to
be
regarded
,
but
truth
it self
.
3.
Again
,
if
we
consider
those
numbers
,
that
either
by
nature
are
inclined
,
or
by
education
trained
up
in
Learning
,
to
enable
them
to
judge
rightly
betwixt
truth
and
truth-likeliness
,
how
few
of
these
that
prove
any
thing
excellent
in
those
parts
of
Learning
wherein
they
are
bred
,
we
may
easily
see
the
verity
of
this
Rule
sufficiently
proved
,
that
it
is
not
safe
to
embrace
or
adhere
to
an
opinion
,
because
the
numbers
are
great
that
hold
or
maintain
it
.
4.
If
the
multitude
that
hold
the
opinions
,
whether
of
spiritual
or
natural
things
were
to
be
followed
,
meerly
because
of
the
great
numbers
that
hold
them
:
then
if
we
look
and
consider
the
Writings
of
the
best
Geographers
,
Travellers
,
and
Navigators
,
we
should
either
be
of
the
opinions
of
the
Pagans
,
who
are
the
most
numerous
part
of
Mankind
,
or
the
Mahumetans
,
which
are
many
in
respect
of
the
paucity
of
Christians
.
And
then
what
horrid
,
blasphemous
,
idolatrous
,
impious
,
and
diabolical
opinions
must
we
receive
and
hold
,
both
concerning
God
,
Angels
,
the
Creation
,
and
the
most
of
the
operations
that
are
produced
by
Nature
?
So
that
the
arguments
of
Dr.
Casaubon
and
Mr.
Glanvil
,
drawn
from
the
universality
of
the
opinion
,
and
the
great
multitudes
of
those
that
hold
it
,
are
vain
and
groundless
.
5.
If
the
comparison
I
use
be
thought
too
large
,
and
the
rule
be
put
only
as
to
the
greater
part
of
the
Learned
that
are
in
Europe
,
yet
it
will
hold
good
,
that
the
greatest
part
of
the
Learned
are
not
to
be
adhered
to
,
because
of
their
numerousness
;
nor
that
the
rest
are
to
be
rejected
,
because
of
their
paucity
.
For
it
is
known
sufficiently
,
that
a
Bishop
of
Mentz
was
censured
and
excommunicated
for
holding
that
there
were
Antipodes
,
by
some
hundreds
of
those
that
were
accounted
learned
and
wise
:
so
that
it
is
plain
,
that
the
greater
number
may
be
in
the
errour
,
and
those
that
are
few
be
in
the
right
.
And
did
not
the
greatest
number
of
the
Physicians
in
Europe
altogether
adhere
to
the
Doctrine
of
Galen
,
though
now
in
Germany
,
France
,
England
,
and
many
other
Nations
the
most
have
exploded
it
?
And
was
not
the
Aristotelian
Philosophy
embraced
by
the
greatest
part
of
all
the
Learned
in
Europe
?
And
have
not
the
Cartesians
and
others
sufficiently
now
manifested
the
errours
and
imperfections
of
it
,
and
especially
the
endeavors
of
the
honourable
and
learned
Members
of
the
Royal
Society
here
in
England
,
and
the
like
Societies
beyond
Seas
by
their
continual
labour
and
vigilancy
about
Experiments
,
made
the
errours
and
defects
of
it
obvious
to
all
inquisitive
persons
?
So
that
multitude
,
as
multitude
,
ought
not
to
lead
or
sway
us
,
but
truth
it self
.
6.
If
to
all
this
we
add
,
that
truth
in
it self
is
but
one
;
for
unum
and
verum
are
convertibles
,
and
that
errour
or
falsity
is
various
and
manifold
,
and
that
there
may
be
a
thousand
errours
about
one
particular
thing
,
and
yet
but
one
truth
;
it
will
necessarily
follow
,
the
greatest
number
holding
an
opinion
,
cannot
be
safe
to
be
followed
,
because
of
their
multitude
,
and
the
reason
is
errour
,
is
manifold
,
truth
but
one
.
2.
It
is
not
safe
nor
rational
to
receive
or
adhere
to
an
opinion
because
of
its
Antiquity
;
nor
to
reject
one
because
of
its
Novelty
.
1.
Because
there
is
no
opinion
(
especially
about
created
things
)
but
it
hath
once
been
new
;
and
if
an
opinion
should
be
rejected
meerly
because
of
novelty
,
then
it
will
follow
,
that
either
all
opinions
might
have
been
rejected
for
that
very
reason
,
or
that
novelty
is
no
safe
ground
only
,
why
an
opinion
should
be
opposed
or
rejected
.
2.
Antiquity
and
Novelty
are
but
relations
quoad
nostrum
intellectum
,
non
quoad
naturam
;
for
the
truth
,
as
it
is
fundamentally
in
things
extra
intellectum
,
cannot
be
accounted
either
old
or
new
.
And
an
opinion
,
when
first
found
out
and
divulged
,
is
as
much
a
truth
then
,
as
when
the
current
of
hundreds
or
thousands
of
years
have
passed
since
its
discovery
.
For
it
was
no
less
a
truth
,
when
in
the
infancy
of
Philosophy
it
was
holden
,
that
there
was
generation
and
corruption
in
Nature
,
in
respect
of
Individuals
,
than
it
is
now
:
so
little
doth
Time
,
Antiquity
,
or
Novelty
alter
,
change
,
confirm
,
or
overthrow
truth
;
for
veritas
est
temporis
filia
,
in
regard
of
its
discovery
to
us
or
by
us
,
who
must
draw
it
forth
è
puteo
Democriti
.
And
the
existence
of
the
West-Indies
was
as
well
before
the
discovery
made
by
Columbus
as
since
,
and
our
ignorance
of
it
did
not
impeach
the
truth
of
its
being
,
neither
did
the
novelty
of
its
discovery
make
it
less
verity
,
nor
the
years
since
make
it
more
:
so
that
we
ought
simply
to
examine
,
whether
an
opinion
be
possible
or
impossible
,
probable
or
improbable
,
true
or
false
;
and
if
it
be
false
,
we
ought
to
reject
it
,
though
it
seem
never
so
venerable
by
the
white
hairs
of
Antiquity
;
nor
ought
we
to
refuse
it
,
though
it
seem
never
so
young
,
or
near
its
birth
.
For
as
St.
Cyprian
said
:
Error
vetustatis
est
vetustas
erroris
.
3.
In
regard
of
Natural
Philosophy
,
and
the
knowledge
of
the
properties
of
created
things
,
and
the
knowledge
of
them
,
we
preposterously
reckon
former
Ages
,
and
the
men
that
lived
in
them
,
the
Ancients
;
which
in
regard
of
production
and
generation
of
the
Individuals
of
their
own
Species
are
so
;
but
in
respect
of
knowledge
and
experience
,
this
Age
is
to
be
accounted
the
most
ancient
.
For
as
the
learned
Lord
Bacon
saith
:
Indeed
to
speak
truly
,
Antiquitas
Certainly
our
times
are
the
ancient
times
,
when
the
World
is
now
ancient
,
and
not
those
which
we
count
ancient
,
ordine
retrogrado
,
by
a
computation
backward
from
our
own
times
;
and
yet
so
much
credit
hath
been
given
to
old
Authors
,
as
to
invest
them
with
the
power
of
Dictators
,
that
their
words
should
stand
,
rather
than
admit
them
as
Consuls
to
give
advice
.
3.
It
is
not
safe
nor
rational
to
resolve
to
stick
to
our
old
imbibed
1.
Some
give
the
reason
why
they
will
not
recede
from
an
opinion
that
their
Predecessors
held
;
for
that
their
Forefathers
were
as
wise
,
if
not
wiser
than
they
.
But
this
,
if
strictly
considered
,
is
very
lame
and
defective
;
for
their
Predecessors
were
but
men
,
and
so
were
liable
both
to
active
and
passive
deception
,
and
were
not
exempted
from
the
common
frailty
of
Mankind
,
who
are
all
subject
to
errours
.
And
therefore
,
unless
they
were
assured
that
their
Ancestors
in
former
Ages
,
held
the
certain
and
undoubted
grounds
of
truth
,
it
is
nothing
of
reason
in
them
,
but
meer
perversness
of
will
,
rather
obstinately
errare
cum
patribus
,
than
to
learn
to
follow
the
truth
with
those
that
are
coetaneous
with
them
,
which
is
foolish
and
irrational
.
Further
,
there
are
more
helps
now
,
and
means
to
attain
the
knowledge
of
Verity
,
than
were
in
the
days
when
their
Ancestors
lived
,
and
it
must
be
a
kind
of
the
greatest
madness
to
shut
their
eyes
,
that
the
light
of
truth
may
not
appear
unto
them
.
2.
This
kind
of
reasoning
hath
no
more
of
reason
in
it
,
than
if
one
should
say
,
that
because
his
Grandfather
and
great
Grandfather
were
blind
or
lame
,
therefore
they
will
be
so
too
:
or
that
their
Ancestors
never
learned
the
Greek
or
Latine
Tongues
,
nor
to
write
or
read
,
neither
will
they
learn
any
more
than
they
did
:
or
that
their
Predecessors
were
ill
husbands
and
unthrifts
,
and
that
therefore
they
will
continue
the
same
courses
:
or
that
because
their
Forefathers
followed
drunkenness
and
luxury
,
therefore
they
will
continue
the
same
cariere
of
vices
,
as
many
of
our
debauched
persons
do
now
adays
,
having
no
better
reasons
to
alledge
for
their
exorbitant
and
vicious
courses
,
but
what
the
Prophet
condemned
,
The
fathers
have
eaten
sowr
grapes
,
and
the
childrens
teeth
are
set
on
edge
.
3.
How
far
would
they
run
back
to
state
the
beginning
of
their
Ancestors
?
If
as
far
as
their
first
Originals
,
then
they
must
all
be
Savages
,
Barbarians
,
and
Heathens
.
And
if
they
state
it
distant
from
their
first
Originals
,
then
their
Predecessors
had
the
same
reason
to
have
continued
,
as
those
did
that
preceded
them
.
But
if
their
Ancestors
varied
from
,
and
left
the
steps
and
opinions
of
those
that
went
before
them
,
then
if
they
will
do
as
their
Ancestors
did
,
they
must
leave
their
courses
and
opinions
,
as
they
had
done
of
those
that
preceded
them
.
4.
Some
say
they
cannot
recede
from
the
opinions
of
their
Predecessors
,
because
it
would
be
a
shame
and
disgrace
unto
them
.
But
that
which
we
call
shame
and
disgrace
consists
in
the
opinion
of
others
,
and
we
ought
not
to
receive
errour
,
or
reject
truth
,
by
reason
of
the
censures
or
opinions
of
others
:
Si
de
veritate
scandalum
sumitur
,
utilius
permittitur
nasci
scandalum
,
quàm
veritas
relinquatur
.
4.
Those
effects
that
seem
strange
and
wonderful
,
either
in
respect
1.
It
hath
been
common
almost
in
all
Ages
,
not
only
for
the
vulgar
,
but
also
for
the
whole
rabble
of
Demonographers
and
Witchmongers
to
ascribe
those
strange
and
wonderful
effects
,
whether
arising
from
Art
or
Nature
,
unto
the
worst
of
Gods
Creatures
,
if
they
did
not
themselves
understand
their
causes
,
and
to
censure
the
Authors
that
writ
of
them
,
as
Conjurers
and
Magicians
,
as
I
have
made
manifest
in
my
former
Instances
,
and
might
be
further
made
good
and
illustrated
by
the
effects
of
healing
by
the
Weapon-salve
,
the
Sympathetick
Powder
,
the
Curing
of
divers
Diseases
by
Appensions
,
Amulets
,
or
by
Transplantation
,
and
many
other
most
admirable
effects
both
of
Art
and
Nature
,
which
by
these
self
conceited
Ignorants
are
all
thrown
upon
the
Devils
back
,
and
he
made
the
Author
and
effector
of
them
,
as
though
he
had
a
kind
of
omnipotent
power
:
of
which
the
learned
Philosopher
and
Physician
Van
Helmont
gives
us
this
account
:
Credo
equidem
cum
pietate
And
a
little
after
he
adds
this
:
Pigritiae
saltem
enim
immensae
inventum
fuit
,
omnia
in
2.
Whosoever
shall
read
Pancirollus
de
rebus
memoralibus
noviter
repertis
,
may
easily
be
satisfied
,
what
strange
and
stupendious
things
Art
and
the
Inventions
of
men
have
produced
in
these
latter
Ages
.
And
no
man
can
rationally
doubt
,
but
that
many
more
as
strange
or
far
more
wonderful
,
may
in
Ages
to
come
be
found
out
and
discovered
;
for
there
is
a
kind
of
bottomless
depth
in
Arts
,
whether
Liberal
or
Mechanical
,
that
yet
hath
not
been
sounded
,
but
lye
hid
and
unknown
unto
men
.
And
if
these
for
their
wonderfulness
should
(
as
former
Ages
have
ignorantly
done
)
be
ascribed
unto
the
power
of
Satan
,
and
their
Authors
accused
of
Conjuring
and
Diabolical
Magick
,
no
greater
wrong
could
be
done
unto
Art
and
Artists
,
and
it
would
be
a
kind
of
blasphemy
to
attribute
these
stupendious
effects
(
as
the
Vulgar
and
Witchmongers
use
to
do
)
unto
the
Devil
,
the
worst
of
Gods
Creatures
,
and
the
Enemy
of
Mankind
.
3.
The
third
argument
I
shall
take
from
Mr.
Glanvil
(
which
is
the
greatest
piece
of
truth
in
all
his
Treatise
)
and
convert
and
retort
it
against
him
:
and
is
this
(
he
saith
)
We
are
ignorant
of
the
extent
and
bounds
of
Natures
Sphere
and
Possibilities
.
Now
if
we
be
ignorant
of
the
extent
and
bounds
of
Natures
Sphere
and
Possibilities
,
then
it
must
needs
be
folly
,
madness
,
and
derogative
against
Gods
power
in
Nature
,
to
attribute
those
effects
to
wicked
,
fallen
,
and
degenerated
Demons
,
that
we
do
not
know
but
are
produced
by
the
course
of
Nature
.
And
to
ascribe
the
products
of
Nature
to
such
wicked
Instruments
is
blasphemous
,
in
depriving
Nature
of
the
honour
due
unto
her
,
and
robbing
God
of
the
honour
and
glory
belonging
unto
him
,
for
the
wonderful
power
wherewith
he
hath
endowed
his
Creatures
,
who
were
all
made
to
shew
forth
his
power
and
Godhead
,
and
the
Heavens
declare
the
glory
of
God
,
and
the
Firmament
sheweth
his
handy
work
:
and
as
one
said
very
well
,
Natura
creatrix
est
quaedam
vis
&
potentia
divinitùs
insita
,
alia
ex
aliis
in
suo
genere
producens
.
So
that
the
honour
that
is
due
unto
the
Creator
,
Conserver
,
and
Orderer
of
Nature
ought
not
to
be
ascribed
unto
the
Devils
;
for
in
doing
this
,
the
Witchmongers
become
guilty
of
Idolatry
,
and
are
themselves
such
Witches
as
are
mentioned
in
the
Old
Testament
,
who
by
their
lying
Divinations
led
the
people
after
them
to
follow
Idols
;
therefore
the
effects
that
belong
unto
Nature
,
are
to
be
attributed
to
Nature
,
and
the
effects
that
Devils
produce
,
are
to
be
ascribed
unto
them
,
and
not
one
confounded
with
another
.
And
much
to
this
purpose
the
learned
Father
hath
a
very
considerable
passage
:
Quicquid
igitur
mirabile
fit
in
hoc
mundo
,
profectò
minus
est
quàm
totus
hic
mund●s
,
i.
e.
coelum
&
terra
,
&
omnia
quae
in
〈◊〉
sunt
,
quae
certè
Deus
fecit
:
nam
&
omni
miraculo
quod
fit
per
hominem
,
majus
miraculum
est
homo
.
Quamvis
igitur
miracul●
visibilium
naturarum
videndi
assiduitate
vilescunt
,
tamen
e●
quum
sapienter
intuemur
,
inusitatissimis
rarisque
majora
sunt
.
4.
Though
these
men
should
believe
the
power
of
the
Devil
to
be
great
by
his
Creation
,
and
not
lessened
by
his
Fall
(
which
is
doubtful
or
false
)
yet
can
he
not
exert
,
or
put
this
power
into
execution
,
but
when
,
where
,
as
oft
,
and
in
what
manner
,
as
God
doth
send
,
order
,
direct
,
and
command
him
:
and
could
not
enter
into
the
herd
of
Swine
,
until
that
Christ
had
ordered
and
commanded
him
;
nor
to
touch
Job
or
afflict
him
either
in
his
goods
Diabolus
plerumque
vult
nocere
,
&
non
potest
,
quia
potestas
ista
est
5.
The
last
Rule
I
shall
observe
is
,
That
men
,
if
they
mean
to
CHAP.
II.
Of
the
Notion
,
Conception
,
and
Description
of
Witches
and
Witchcraft
,
according
to
divers
Authors
,
and
in
what
sense
they
may
be
granted
,
and
in
what
sense
and
respect
they
are
denied
.
THose
that
are
Masters
in
Ethicks
teach
us
,
that
every
Vertue
hath
on
either
side
one
Vice
in
the
extreme
,
and
that
Vertue
only
consists
in
the
mean
,
which
how
hard
that
mean
is
to
be
kept
in
any
thing
,
the
Writings
and
Actions
of
the
most
Men
do
sufficiently
inform
us
.
This
is
manifest
,
that
not
many
years
ago
the
truth
of
Philosophy
lay
inchained
in
the
Prisons
of
the
Schools
,
who
thought
there
was
no
proficiency
to
be
made
therein
,
but
only
in
their
Logical
and
Systematical
ways
:
so
that
(
in
a
manner
)
all
liberty
was
taken
away
both
in
writing
and
speaking
,
and
nothing
was
to
be
allowed
of
that
had
not
the
Seal
of
Academick
Sanction
.
And
now
when
Philosophy
hath
gotten
its
freedom
,
to
expatiate
through
the
whole
Sphere
of
Nature
,
by
all
sorts
of
inquiries
and
tryals
,
to
compleat
a
perfect
History
of
Nature
,
some
are
on
the
other
hand
grown
so
rigid
and
peremptory
,
that
they
will
condemn
all
things
that
have
not
past
the
test
of
Experiment
,
or
conduce
not
directly
to
that
very
point
,
and
so
would
totally
demolish
that
part
of
Academick
and
Formal
Learning
that
teacheth
men
Method
and
the
way
of
Logical
procedure
in
writing
of
Controversies
,
and
handling
of
Disputes
.
Whereas
what
is
more
necessary
and
commendable
for
those
that
treat
of
any
controverted
point
in
Writing
or
in
other
Disputations
,
than
a
clear
and
perspicuous
Method
,
a
right
and
exact
stating
of
the
Question
in
doubt
,
defining
or
describing
the
terms
that
are
or
may
be
equivocal
,
and
dividing
the
whole
into
its
due
and
genuine
parts
,
distinguishing
of
things
one
from
another
,
limiting
things
that
are
too
general
,
and
explaining
of
every
thing
that
is
doubtful
?
Those
that
would
totally
take
away
this
so
profitable
and
excellent
a
part
of
Learning
,
are
not
of
my
judgment
,
nor
can
be
excused
for
having
run
into
that
extreme
that
is
extremely
condemnable
.
Let
Experimental
Philosophy
have
its
place
and
due
honour
;
and
let
also
the
Logical
,
Methodical
,
and
Formal
ways
of
the
Academies
have
its
due
praise
and
commendation
,
as
being
both
exceedingly
profitable
,
though
in
different
respects
;
otherwise
,
in
writing
and
arguing
,
nothing
but
disorder
and
confusion
will
bear
sway
.
I
have
premised
thus
much
,
because
the
most
of
the
Authors
that
have
treated
about
this
knotty
and
thorny
Subject
of
Witches
and
Witchcraft
,
have
been
as
confused
and
immethodical
as
any
.
For
whereas
the
learned
Orator
Cicero
tells
us
,
that
omnis
discursus
à
definitione
debet
proficisci
;
and
that
it
is
also
true
,
that
what
is
not
aptly
and
fitly
defined
or
described
,
as
far
as
the
Subject
will
admit
of
,
is
never
perfectly
understood
:
yet
have
the
most
of
these
Authors
(
which
are
numerous
)
laid
down
no
perfect
description
of
a
Witch
or
Witchcraft
,
nor
explained
fully
what
they
meant
by
that
name
,
notion
,
or
conception
.
And
therefore
,
lest
I
become
guilty
of
the
same
fault
,
I
shall
lay
down
what
the
most
considerable
Authors
that
have
treated
of
this
Subject
,
do
mean
or
intend
by
this
word
Witch
,
and
Witchcraft
,
and
shall
fully
explain
in
what
notion
or
sense
I
either
allow
or
deny
them
,
and
their
actions
,
and
that
in
this
order
,
and
in
these
Particulars
following
.
1.
Though
an
argument
taken
à
denotatione
nominis
be
of
little
Verùm
qui
alterum
Now
the
handling
of
Controversies
is
chiefly
and
principally
to
inform
others
,
and
teach
them
the
truth
,
and
to
discover
errours
;
therefore
in
this
respect
the
explication
and
denotation
of
words
is
exceeding
profitable
and
necessary
:
and
so
Plato
in
Cratylo
tells
us
:
Nomen
itaque
rerum
,
substantiam
docendi
discernendique
instrumentum
est
.
And
it
being
a
manifest
truth
,
that
words
are
but
the
making
forth
of
those
notions
that
we
have
of
things
,
and
ought
to
be
subjected
to
things
,
and
not
things
to
words
:
if
our
notions
do
not
agree
with
the
things
themselves
,
then
we
have
received
false
Idola
or
images
of
them
;
but
if
we
have
conceived
them
aright
,
and
do
not
express
them
fitly
and
congruously
,
then
we
shall
hardly
make
others
understand
us
aright
,
nor
can
clearly
open
unto
them
the
doctrine
that
we
would
teach
them
.
2.
But
to
come
to
the
signification
and
acceptation
of
the
words
that
those
Authors
,
who
have
magnified
and
defended
the
power
of
Witches
,
have
used
to
express
their
notions
by
,
we
shall
find
them
to
be
so
far
fetcht
,
so
metaphorical
,
and
improperly
applied
,
that
no
rational
or
understanding
man
can
tell
us
what
to
make
of
them
.
And
if
we
take
the
notion
,
as
they
do
,
of
a
killing
and
murthering
Witch
,
with
the
rest
of
the
adjuncts
,
which
they
couple
with
it
,
we
shall
not
be
able
to
find
a
proper
and
significative
word
,
either
in
the
Hebrew
,
Greek
,
Latine
,
French
,
Spanish
,
Italian
,
or
High-Dutch
,
but
a
multitude
or
a
Ferrago
of
words
,
whereof
not
one
doth
properly
signifie
any
such
thing
,
as
they
would
make
us
believe
,
by
the
notion
that
they
maintain
of
a
Witch
:
of
which
we
shall
principally
note
these
.
1.
For
the
Hebrew
words
used
in
the
Old
Testament
we
shall
not
mention
them
here
,
but
afterward
,
where
we
speak
of
the
mis-translation
of
them
,
and
therefore
shall
pursue
them
in
the
Latine
and
other
Languages
.
And
first
they
sometimes
use
the
word
Lamia
in
the
Latine
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
Greek
,
which
Gesner
and
others
tell
us
doth
signifie
a
terrestrial
Creature
,
or
a
voracious
fish
,
as
also
a
Spectrum
or
Phantasm
.
And
this
was
supposed
to
be
a
Creature
with
a
face
like
a
Woman
,
and
feet
like
a
Horse
or
an
Ass
,
such
as
(
indeed
)
neither
is
,
nor
ever
was
in
rerum
natura
,
but
was
only
a
sigment
devised
to
affright
children
withal
.
But
if
we
will
believe
Poetical
Fables
,
the
Romances
of
Philostratus
concerning
Apollonius
,
or
the
lying
Diary
of
his
Man
Damis
,
we
must
take
it
to
be
a
Spirit
or
Apparition
,
such
as
the
Greeks
called
Empusae
,
that
went
upon
one
leg
,
and
had
eyes
that
they
could
take
forth
,
and
set
in
,
when
they
pleased
.
And
such
a
monstrous
Fable
and
Lye
was
a
sufficient
ground
for
doting
Witchmongers
to
build
their
incredible
stories
of
the
power
and
actions
of
Witches
upon
,
having
no
proper
word
for
such
a
Witch
as
they
falsely
believe
and
suppose
.
Though
there
be
a
Text
in
the
Lamentations
of
Jeremiah
,
that
hath
given
occasion
or
colour
to
this
vain
opinion
,
especially
as
the
The
Dragons
have
made
bare
their
breasts
:
and
so
have
also
the
Italians
in
their
Translation
retained
the
words
Dragon
and
Ostrich
;
and
also
the
Septuagint
render
the
words
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
And
Luther
in
his
Translation
hath
kept
the
same
words
,
though
the
Germans
call
Lamia
Ein
〈◊〉
.
But
our
own
Translation
hath
come
more
near
the
truth
:
Even
the
Sea-monsters
draw
out
the
breast
,
they
give
suck
to
their
young
ones
:
the
Daughter
of
my
people
are
become
cruel
like
the
Ostriches
in
the
wilderness
.
And
Arias
Montanus
gives
it
thus
:
Etiam
draco
—
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Tannin
(
which
signifieth
a
Dragon
,
Serpent
,
Whale
,
or
other
Sea-creatures
)
solverunt
mammam
,
lact
averunt
catulos
suos
:
Filia
populi
mei
in
crudelem
,
veluti
ululae
in
deserto
.
But
none
hath
come
up
close
to
the
mark
but
Junius
and
Tremellius
,
who
render
the
place
thus
:
Etiam
Phocae
praebent
mammam
,
lactant
catulos
suos
,
quomodo
filia
populi
,
mei
,
propter
crudelem
inimicum
,
est
similis
ululis
in
deserto
.
And
the
Notes
upon
the
place
do
make
it
plain
:
Vox
quidem
Hebraea
latè
patet
,
significans
serpentes
&
reptilia
magna
,
sive
terrestria
sive
aquatilia
;
sed
cùm
non
omnium
reptilium
sint
mammae
,
neque
aquaticorum
sint
ii
quos
Propheta
vocat
catulos
;
necesse
fuit
hunc
locum
ad
Phocas
,
id
est
marinos
vitulos
accommodari
,
qui
à
natura
sint
quasi
Amphibii
.
Nam
Draconibus
accommodari
non
potest
,
cùm
volucrium
solus
vespertilio
mammas
habeat
:
serpentium
terrestrium
nulla
species
mammata
est
,
ac
proind●
haec
ad
marinum
istud
genus
referri
debent
.
2.
Another
far
fetcht
and
improperly
applied
name
to
Witches
,
is
Strix
,
and
so
some
Authors
call
them
Striges
;
when
as
the
word
Strix
doth
properly
signifie
a
nocturnal
bird
,
à
stridendo
sic
dicta
,
that
do
use
to
suck
the
dugs
of
Goats
,
and
also
of
young
children
,
which
we
shall
shew
hereafter
to
be
a
Truth
,
and
no
Fable
,
as
Ovid
saith
,
Nocte
volant
,
puerósque
petunt
nutricis
egentes
,
Et
vitiant
cunis
corpora
rapta
suis.
Carpere
dicuntur
lactentia
viscera
rostris
,
Et
plenum
poto
sanguine
guttur
habent
.
Est
illis
strigilis
nomen
;
sed
nominis
hujus
Causa
,
quòd
horrendâ
stridere
nocte
solent
.
This
is
that
sort
of
bird
that
Gesner
calleth
Caprimulgus
,
and
the
Greeks
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Germans
Rachtvogel
or
Rachtraven
,
the
Hebrews
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Lillith
,
as
is
said
in
Isaiah
:
Quin
&
ibi
subitò
quievit
Rome
,
Helvetia
,
and
Crete
or
Candy
,
and
do
certainly
suck
the
dugs
of
Goats
,
that
thereby
they
waste
away
and
become
blind
.
And
that
they
are
also
sometimes
found
in
Denmark
,
that
learned
Physician
and
laborious
Anatomist
Bartholinus
doth
make
manifest
,
and
that
they
do
suck
3.
There
is
another
word
that
they
apply
to
Witches
,
as
insignificant
and
improper
as
the
other
,
and
that
is
Sortilegus
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
Teller
of
Fortunes
by
Lots
or
Cuts
:
and
Lambertus
Danaeus
,
who
in
other
things
was
a
judicious
and
learned
person
,
yet
doted
extremely
about
this
opinion
,
calling
a
Witch
Sortiarius
,
deriving
it
from
Sortilegus
,
which
the
French
call
Sorcier
.
Now
what
affinity
or
congruity
hath
casting
or
using
of
Lots
with
that
which
these
men
call
Witchcraft
?
surely
none
at
all
.
For
though
Lots
may
,
like
the
best
things
,
be
abused
and
wrested
to
a
vain
or
evil
end
,
yet
are
they
not
altogether
evil
,
but
that
a
civil
and
lawful
use
may
be
made
of
them
,
as
is
manifest
this
day
at
the
famous
City
of
Venice
,
where
their
chief
Officers
are
chosen
by
them
.
And
also
there
hath
been
a
godly
and
divine
use
made
of
them
even
by
the
Apostles
themselves
,
in
the
deciding
of
the
Election
of
Barsabas
and
Matthias
,
upon
the
latter
of
which
the
Lot
fell
,
and
so
he
was
The
lot
is
cast
into
the
lap
,
but
the
whole
disposing
thereof
is
of
the
Lord
.
4.
Sometimes
they
call
them
by
the
name
Saga
,
which
signifieth
no
more
than
a
Wife
and
subtil
Woman
,
being
derived
à
sagiendo
to
perceive
quickly
,
or
to
smell
a
thing
quickly
forth
,
which
the
Germans
call
Enhold
,
which
is
no
more
than
malevolus
,
or
evilwilled
.
5.
They
use
the
word
Venefic●s
,
venefica
,
and
veneficium
,
and
this
in
its
proper
signification
and
derivation
from
the
Latine
,
doth
import
no
more
than
a
Poysoner
,
or
to
make
poyson
,
venenum
sacere
,
and
so
might
perhaps
be
given
unto
them
,
because
by
Tradition
they
had
learned
several
ways
to
poyson
secretly
and
strangely
,
as
doubtless
there
may
be
divers
hidden
and
not
ordinarily
known
ways
(
as
we
shall
shew
hereafter
)
by
which
either
by
smelling
,
tasting
,
touching
(
and
it
may
be
by
sight
)
they
could
kill
and
destroy
,
though
the
means
they
used
,
and
the
effects
produced
,
were
meerly
natural
;
yet
because
the
manner
was
very
occult
and
unperceivable
,
it
was
through
ignorance
and
want
of
due
inspection
into
the
matters
accounted
Diabolical
;
when
there
was
no
more
of
a
Devil
in
the
business
,
than
is
in
a
Thief
or
Murtherer
,
but
only
in
the
Use
and
Application
,
which
is
to
steal
,
kill
,
or
destroy
.
And
this
,
though
now
improperly
and
abusively
called
Witchcraft
,
doth
but
signifie
poysoning
,
and
so
the
French
call
it
Empoisonnement
,
and
the
Italians
Veneficio
or
Avenenatione
,
and
the
Germans
Bergifftung
,
which
all
amount
to
one
purpose
.
And
this
Veneficium
or
poysoning
the
Greeks
call
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Medicamentum
v
l
Venenum
;
for
sometimes
it
was
taken
in
the
better
sense
for
a
curing
and
healing
Medicine
;
and
sometimes
in
the
worse
for
poyson
that
did
kill
or
destroy
.
Neither
can
it
be
found
in
any
Greek
Author
to
signifie
any
more
,
than
such
men
or
women
that
used
Charms
and
Incantations
,
and
were
believed
by
the
Vulgar
to
effect
strange
things
by
them
,
when
in
truth
and
indeed
they
effected
nothing
at
all
but
by
natural
means
and
secret
poysons
,
and
from
thence
had
these
names
.
And
the
Poets
spoke
of
them
to
adorn
and
imbellish
their
Poems
withal
,
according
to
common
opinion
;
not
that
either
they
themselves
believed
the
things
to
be
so
done
,
as
the
Vulgar
believed
,
nor
to
give
credit
to
such
false
Fables
and
impossibilities
;
but
to
make
their
Poems
more
delectable
and
welcome
to
the
common
people
,
who
are
usually
taken
with
such
fond
Romantick
stories
and
lyes
.
But
after
the
year
1300.
when
the
Spanish
Inquisitors
,
the
Popish
Doctors
and
Writers
had
found
the
sweetness
and
benefit
of
the
confiscated
Goods
of
those
that
they
had
caused
to
be
accused
and
condemned
for
Witches
,
in
their
sense
then
these
words
either
in
the
Greek
or
Latine
were
wrested
to
signifie
a
Witch
that
made
a
visible
and
corporeal
League
with
the
Devil
,
when
in
the
true
sense
of
them
they
did
but
signifie
a
secret
Poysoner
.
So
that
all
things
were
hurried
,
though
never
so
improper
and
dissonant
,
to
be
made
serviceable
to
their
filthy
lucre
and
avaritious
self-endedness
.
Templum
venale
Deúsque
.
6.
Lastly
,
For
Withcraft
they
used
the
Latine
Fascinum
and
Fascinatio
,
and
so
they
called
a
Witch
Fascinator
and
Fascinatrix
,
and
this
the
Greeks
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Fascinum
,
Fascinatio
,
also
invidia
,
odium
,
seu
invidentia
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
à
fascinando
,
seu
oculis
occidendo
:
the
Germans
call
it
Zaubery
,
and
Berzauberung
,
and
sometimes
●erwerk
;
the
French
Ensorcellement
and
Sorcelerie
;
the
Italians
Lestrigare
&
amaliare
,
amaliamento
;
the
Belgicks
Ber●venge
:
the
Saxons
called
them
and
it
●icce
and
〈◊〉
,
from
whence
we
have
the
name
Witch
and
Withcraft
,
that
signified
Saga
,
Venefica
,
Lamia
,
and
Fascinum
,
Magia
,
Incantatio
,
Fascinatio
,
Praestigium
:
of
which
(
because
we
shall
have
occasion
to
speak
more
of
it
hereafter
)
we
shall
here
only
note
these
few
things
.
1.
It
is
taken
sometimes
for
Envy
and
Malice
,
because
those
that
were
supposed
to
use
Fascination
,
did
direct
it
to
one
Creature
more
than
another
through
their
envious
minds
,
as
may
be
perceived
by
some
few
Authors
:
And
so
was
accounted
a
kind
of
eyebiti●g
;
2.
Sometimes
this
kind
of
Fascination
was
ascribed
to
the
sore
or
infected
eyes
of
those
that
were
accounted
causers
of
hurt
thereby
in
others
,
and
in
this
sense
Virgil
saith
:
Nescio
quis
teneros
oculus
3.
Sometimes
Fascination
is
taken
for
some
kind
of
Incantation
,
that
by
virtue
of
Words
or
Charms
doth
perform
some
strange
things
;
but
concerning
this
there
is
such
incertainty
of
the
opinions
of
the
Learned
,
some
flatly
denying
that
Words
or
Charms
have
in
them
any
natural
efficacy
at
all
;
others
as
strongly
affirming
it
,
that
of
this
point
it
is
very
difficult
to
make
a
clear
determination
:
and
therefore
we
shall
say
but
this
of
it
here
,
that
the
Angelical
Doctor
did
conclude
well
in
this
particular
,
in
these
words
:
Ad
Having
been
thus
large
in
considering
the
names
and
denomination
given
to
those
persons
that
are
esteemed
Witches
,
and
finding
them
to
be
so
improper
,
impertinent
,
various
,
and
uncertain
,
let
us
now
proceed
to
the
notion
and
acceptation
of
Witchcraft
and
Witches
,
to
try
if
in
that
we
can
find
any
more
certainty
or
consonancy
,
and
herein
we
shall
produce
some
of
the
chief
descriptions
that
are
given
of
them
by
several
Authors
;
for
to
quote
all
would
be
tedious
and
superfluous
.
Those
that
are
or
may
be
accounted
Witches
we
rank
in
these
two
orders
.
1.
Those
that
were
and
are
active
deceivers
,
and
are
both
by
practice
and
purpose
notorious
Impostors
,
though
they
shadow
their
delusive
and
cheating
knaveries
under
divers
and
various
pretences
;
some
pretending
to
do
their
Feats
by
Astrology
(
which
is
a
general
Cheat
as
it
is
commonly
used
)
some
by
a
pretended
gift
from
God
,
when
they
are
notoriously
drunken
,
debauched
,
and
blasphemous
persons
,
such
as
of
very
late
years
was
the
Cobler
that
lived
upon
Ellill
Moor
,
named
Richmond
,
and
divers
others
that
I
could
name
,
but
that
in
modesty
I
would
spare
their
reputations
:
some
by
pretending
skill
in
Natural
Magick
,
when
indeed
they
can
hardly
read
English
truly
;
some
by
pretending
a
familiar
Spirit
,
as
one
Thomas
Bolton
near
Knaresborough
in
York-shire
,
when
indeed
and
in
truth
they
have
no
other
Familiar
but
their
own
Spirit
of
lying
and
deceiving
:
some
by
pretending
to
reveal
things
in
Crystal-glasses
or
Beryls
,
as
was
well
known
to
be
pretended
by
Doctor
Lamb
,
and
divers
others
that
I
have
known
.
And
some
by
pretending
to
conjure
and
call
up
Devils
,
or
the
Spirits
of
men
departed
;
and
some
by
many
other
ways
and
means
that
are
not
necessary
to
be
named
here
;
for
errour
and
deceit
have
a
numerous
train
of
Followers
and
Disciples
.
And
the
existence
of
such
kind
of
Witches
as
these
(
if
you
will
needs
call
them
by
that
name
,
and
not
by
their
proper
titles
,
which
are
,
that
they
truly
are
Deceivers
,
Cheaters
,
Couseners
,
and
Impostors
)
I
willingly
acknowledge
,
as
having
been
,
and
are
to
be
found
in
all
ages
,
and
these
sorts
are
also
acknowledged
by
Wierus
,
Mr.
Scot
,
Johannes
Lazarus
Gutierius
,
Tobias
Tandlerus
,
Hieronymus
Nymannus
,
Martinius
Biermannus
,
and
all
the
rest
,
that
notwithstanding
did
with
might
and
main
oppose
the
gross
Tenent
of
the
common
Witchmongers
.
And
of
this
sort
were
all
those
several
differences
of
Diviners
,
Witches
,
or
Deceivers
named
in
the
Scriptures
,
as
Mr.
Ady
hath
sufficiently
declared
in
this
passage
,
which
we
shall
transcribe
.
A
And
again
he
saith
:
Witchcraft
is
a
Devillish
craft
of
seducing
the
people
for
gain
,
from
the
knowledge
and
worship
of
God
,
and
from
his
truth
,
to
vain
credulity
(
or
believing
of
lyes
)
or
to
the
worshipping
of
Idols
.
That
it
is
a
Craft
truly
so
called
,
and
likewise
that
it
is
for
gain
,
is
proved
Act.
16.
16
,
19.
The
Maid
that
followed
Paul
crying
,
brought
in
her
Master
much
gain
;
and
that
it
is
a
Craft
of
perverting
the
people
,
or
seducing
them
from
God
and
his
Truth
,
is
proved
Act.
6.
7
,
8.
Elimas
the
Sorcerer
laboured
to
pervert
the
Deputy
from
the
Faith
.
So
likewise
Act.
8.
9
,
10
,
11.
it
doth
more
plainly
prove
all
these
words
:
And
there
was
a
man
before
in
the
City
called
Simon
,
which
used
Witchcraft
,
and
bewitched
the
people
of
Samaria
,
saying
,
That
he
himself
was
some
great
man
,
to
whom
they
gave
heed
from
the
least
to
the
greatest
,
saying
,
This
man
is
the
great
power
of
God
,
and
gave
heed
unto
him
,
because
that
of
long
time
he
had
bewitched
them
with
Sorceries
.
How
bewitched
them
with
Sorceries
?
That
is
,
seduced
them
with
Devillish
Crafts
:
(
as
the
Greek
and
also
Tremelius
Latine
Translation
do
more
plainly
illustrate
.
)
In
this
sense
speaketh
Paul
to
the
Galatians
3.
1.
O
foolish
Galathians
,
who
hath
bewitched
you
,
that
you
should
not
obey
the
truth
?
And
that
a
Witch
or
Witchcraft
is
taken
in
no
other
sense
in
all
the
Scripture
,
it
appeareth
by
the
whole
current
of
the
Scriptures
,
as
you
may
see
in
this
Book
.
But
against
this
Mr.
Glanvil
and
the
rest
of
his
opinion
will
object
and
say
,
that
it
is
hard
and
severe
that
Cheaters
1.
We
are
to
consider
in
what
precise
respect
actions
are
in
Sacred
Writ
called
sinful
and
wicked
,
and
wherefore
they
have
such
severe
punishments
annexed
unto
them
,
and
we
shall
find
that
this
is
not
ratione
medii
vel
actûs
,
sed
finis
.
As
for
instance
and
illustration
:
If
a
man
be
found
lying
with
a
woman
married
to
an
husband
,
then
they
shall
both
of
them
dye
.
Now
the
act
of
copulation
,
as
it
is
an
act
,
is
all
one
with
a
lawful
wife
,
and
with
the
wife
of
another
man
(
that
is
,
one
generically
considered
)
and
yet
the
one
is
lawful
,
as
agreeing
with
Gods
Law
and
Ordinance
,
and
the
other
is
unlawful
,
sinful
,
wicked
,
and
therefore
to
be
punished
with
death
,
because
it
is
an
aberration
from
the
Divine
Ordinance
,
and
contrary
to
the
Command
of
God
,
who
saith
,
Thou
shalt
not
commit
adultery
.
So
though
the
things
committed
by
these
persons
,
were
or
might
be
performed
by
natural
or
artificial
means
,
that
simply
in
themselves
were
not
sinful
,
or
so
severely
punishable
,
yet
were
they
evil
in
regard
of
the
end
,
which
was
to
deceive
and
seduce
the
people
to
Idolatry
.
2.
Therefore
the
true
and
punctual
reason
why
these
persons
(
termed
Witches
or
Diviners
)
are
by
the
Law
of
God
so
severely
to
be
punished
,
is
,
because
they
drew
the
people
to
Idolatry
,
the
thing
that
God
most
hateth
,
and
against
which
he
hath
pronounced
the
most
severe
and
terriblest
judgments
of
all
.
Nay
these
people
were
the
very
false
Prophets
,
especially
of
one
sort
,
and
the
Their
Idols
are
silver
and
gold
,
the
work
of
mens
hands
;
they
have
mouths
,
but
they
speak
not
;
eyes
have
they
,
but
they
see
not
;
they
have
ears
,
but
they
hear
not
;
noses
have
they
,
but
they
smell
not
;
they
have
hands
,
but
they
handle
not
;
feet
have
they
,
but
they
walk
not
,
neither
speak
they
through
their
throat
,
neither
is
there
any
breath
in
their
mouths
.
3.
That
many
great
and
abstruse
things
may
be
lawfully
done
by
Natural
Magick
,
is
well
known
to
the
best
Naturalists
,
and
how
great
Feats
may
be
performed
by
the
Mathematicks
and
Mechanical
Arts
,
are
well
known
to
the
Learned
;
and
that
there
is
and
may
be
a
lawful
use
of
Astrology
,
and
many
things
may
be
foretold
by
it
,
few
that
are
judicious
are
ignorant
;
that
the
Prognosticks
in
the
Art
of
Medicine
are
necessary
,
and
of
much
use
and
certainty
,
all
learned
Physicians
know
very
well
;
that
observing
of
times
,
and
many
other
such
like
things
may
for
divers
respects
be
lawfully
practised
.
But
if
all
or
any
of
these
be
used
to
draw
people
to
Idolatry
,
and
their
strange
effects
ascribed
unto
dumb
and
dead
Idols
,
then
what
horrible
sin
and
abomination
were
this
,
and
no
punishment
could
be
too
heavy
for
it
.
And
so
it
is
in
the
case
of
these
sort
of
people
called
Witches
or
Diviners
,
they
perswaded
the
multitude
,
that
their
false
Gods
(
or
rather
Devils
)
in
their
Idols
,
could
foretel
life
or
death
,
and
so
led
the
people
a
whoring
That
he
should
not
come
down
from
that
bed
whither
he
was
gone
up
,
but
should
surely
dye
.
And
did
not
the
Priests
of
Baal
(
which
were
the
same
rabble
named
Deut.
18.
10
,
11
,
12
,
13
,
&c.
)
obstinately
labour
to
make
Ahab
and
all
the
people
believe
,
that
the
cutting
themselves
with
knives
and
lancets
from
morning
until
the
time
of
the
offering
of
the
evening
sacrifice
,
and
yet
nothing
was
effected
?
so
that
they
were
justly
guilty
of
that
punishment
which
they
received
,
which
was
death
,
for
ascribing
that
to
a
dead
Idol
,
that
none
could
perform
,
but
the
only
true
God
of
Israel
,
and
yet
in
the
mean
time
could
neither
by
their
own
skill
,
nor
the
skill
of
their
Idols
foresee
that
sudden
death
that
fell
upon
them
:
which
punishment
fell
deservedly
upon
them
,
for
labouring
to
deceive
the
people
,
and
confirm
them
in
Idolatry
,
in
ascribing
that
unto
a
dead
stock
,
which
was
only
in
the
power
of
the
Almighty
to
perform
.
So
if
all
those
sine
Knacks
and
neat
Tricks
that
Athanasius
Kircher
performed
at
Rome
by
the
help
and
means
of
the
Loadstone
,
and
mentioned
in
his
Book
de
Arte
Magnetica
,
had
been
by
him
ascribed
unto
some
Saint
,
thereby
to
have
drawn
the
people
to
the
adoration
of
that
Saint
,
and
so
to
Idolatry
,
it
had
been
active
imposture
,
deceit
,
and
knavery
in
him
,
and
he
might
justly
have
been
inrolled
in
the
Catalogue
of
these
Witches
or
Diviners
,
and
had
really
been
an
active
Impostor
,
as
they
were
,
and
so
had
deserved
the
same
punishment
:
when
on
the
contrary
for
ascribing
effects
unto
their
true
and
proper
causes
,
and
clearly
shewing
the
manner
and
means
of
producing
those
effects
,
he
hath
justly
deserved
the
title
of
a
learned
and
honest
man
.
And
though
a
common
Hocus
Pocus
man
,
or
one
that
playeth
Tricks
of
Leger-de-main
or
slight
of
hand
,
to
get
a
livelihood
by
,
do
labour
to
make
the
ignorant
multitude
believe
that
he
doth
his
Feats
by
virtue
of
his
barbarous
terms
or
non-significant
words
,
or
by
the
help
of
some
familiar
Spirit
;
must
therefore
a
prudent
or
learned
person
believe
the
same
,
and
not
labour
to
understand
that
those
pretences
are
but
used
the
better
to
deceive
the
senses
of
the
beholders
,
and
so
that
pretence
but
a
cheat
and
imposture
?
4.
We
affirm
that
all
these
mentioned
in
the
Scriptures
(
nay
,
and
that
the
Priests
attending
all
the
so
famoused
Oracles
)
were
but
meer
Cheaters
and
Impostors
,
and
that
for
these
reasons
.
1.
They
could
not
be
,
nor
were
ignorant
that
all
their
numerous
Idols
were
but
the
works
of
mens
hands
,
and
that
they
could
not
of
themselves
move
,
see
,
hear
,
smell
,
or
breathe
,
much
less
eat
and
drink
;
and
therefore
were
notorious
Cheaters
and
Impostors
in
labouring
to
make
the
people
believe
the
contrary
.
2.
They
could
not
be
ignorant
but
what
answers
were
given
,
and
what
acts
were
done
,
were
performed
by
themselves
,
and
not
by
the
Idols
,
and
yet
they
laboured
to
make
the
people
believe
the
contrary
,
as
the
Bramines
and
Priests
do
to
this
day
all
over
the
Eastern
parts
of
Asia
,
and
in
many
other
places
,
and
so
must
needs
be
notorious
Knaves
and
Cheaters
;
because
,
as
Isaiah
saith
,
With
part
of
the
wood
whereof
he
hath
made
himself
an
Idol
,
he
maketh
a
fire
and
warmeth
himself
.
3.
They
could
not
be
ignorant
that
their
Idols
could
not
,
nor
did
declare
any
thing
truly
that
was
to
come
,
but
what
Answers
were
given
,
or
Divinations
were
uttered
,
were
of
their
own
devising
and
invention
,
and
no
other
Devil
in
the
case
,
but
Diabolical
inspirations
in
their
minds
.
And
this
is
manifest
by
their
pitiful
shuffling
equivocations
(
especially
of
all
the
Oracles
)
their
responsions
being
always
ambiguous
,
and
bearing
a
double
sense
,
which
caused
Cardan
to
say
:
Oracula
,
si
non
essent
ambig●
,
non
essent
oracula
.
And
commonly
(
if
not
always
)
they
were
given
in
the
favour
of
those
that
gave
the
largest
gifts
,
which
made
Demosthenes
say
,
that
the
Oracle
at
Delphos
did
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
because
it
always
spoke
in
favour
of
Philip
and
his
proceedings
.
And
it
was
with
the
Oracles
,
as
with
the
Temple
of
Neptune
,
All
the
Offerings
of
those
that
escaped
shipwrack
were
preserved
,
and
to
be
seen
;
but
of
those
that
had
suffered
shipwrack
,
there
was
no
memorial
nor
knowledge
of
their
number
:
so
,
many
have
noted
some
few
Hits
of
the
Oracles
,
but
few
have
noted
their
Misses
,
which
doubtless
were
far
the
greater
number
.
For
so
it
is
here
in
this
North
Country
with
our
Figure-flingers
and
pretended
Conjurers
,
Piss-Prophets
,
and
Water-Witches
,
that
if
they
hit
once
,
it
is
cryed
up
and
told
every
where
;
but
if
they
erre
an
hundred
times
,
it
is
soon
buried
in
silence
and
oblivion
,
and
one
fool
will
not
take
warning
at
anothers
being
cheated
and
deceived
.
And
that
their
Idols
did
not
,
nor
could
declare
truly
what
was
to
come
,
is
manifest
by
the
Prophet
who
saith
:
Let
them
bring
them
forth
(
that
is
,
their
Idols
)
and
shew
us
what
shall
happen
:
let
them
shew
the
former
things
what
they
be
,
that
we
may
consider
them
,
and
know
the
latter
●nd
of
them
;
or
declare
us
things
for
to
come
.
Shew
the
things
that
are
to
come
hereafter
,
that
we
may
know
that
ye
are
gods
:
yea
do
good
or
do
●vil
,
that
we
may
be
dismayed
,
and
behold
it
together
.
Yet
these
miserable
,
cheating
,
dissembling
Wretches
that
would
have
had
the
multitude
to
have
believed
,
that
their
Idols
could
have
foretold
truly
almost
any
thing
;
yet
neither
their
Idols
,
nor
the
Gods
(
or
Devils
)
they
pretended
to
be
in
them
,
nor
themselves
could
foretel
or
foresee
their
own
destruction
,
as
is
manifest
in
the
Prophets
of
Baal
in
the
time
of
Elijah
,
who
went
up
to
Mount
Carmel
to
advance
the
worship
and
power
of
their
Idols
,
but
did
not
foresee
it
should
be
all
their
destructions
and
deaths
.
Doubtless
those
that
in
the
Book
of
Daniel
are
called
Wise-men
,
Magicians
,
Astrologers
,
Sorcerers
,
gods
whose
dwelling
is
not
with
flesh
.
4.
In
matters
of
fact
it
appeareth
,
that
they
were
active
deceivers
and
deluders
,
as
is
manifest
when
Pharaoh
had
dreamed
two
dreams
,
that
he
called
Omnes
Magos
Aegypti
,
&
omnes
Sapientes
ejus
.
The
vulgar
Latine
(
or
that
which
is
improperly
called
St.
Hieromes
Translation
)
gives
it
:
Misit
ad
omnes
Conjectores
Aegypti
,
cunctôsque
Sapientes
.
And
these
doubtless
Pharaoh
would
not
have
sent
for
,
but
that
either
upon
his
own
knowledge
he
knew
that
they
professed
the
ability
of
the
interpretation
of
dreams
,
and
(
perhaps
)
as
the
sequel
shewed
,
greater
matters
;
or
else
upon
common
repute
,
or
relation
of
others
,
and
that
must
needs
arise
from
their
own
profession
of
the
knowledge
of
such
abstruse
matters
:
and
so
of
necessity
must
have
pretended
greater
matters
,
than
when
they
came
to
tryal
they
were
able
to
perform
,
and
so
must
needs
be
Impostors
.
And
the
Woman
at
Endor
(
falsely
called
a
Witch
,
or
a
Woman
that
Simon
Magus
was
a
person
that
had
peculiar
and
corporeal
converse
with
the
Devil
,
and
by
that
league
and
converse
could
perform
strange
and
wonderful
things
;
yet
was
he
but
a
notorious
Impostor
,
as
appeareth
by
two
reasons
.
1.
The
Text
saith
,
That
he
gave
out
that
himself
was
some
great
because
he
wondred
,
or
was
amazed
,
beholding
the
Miracles
and
signs
which
were
done
,
and
those
were
,
that
unclean
Spirits
,
crying
with
loud
voice
,
came
out
of
many
that
were
possessed
with
them
:
And
many
taken
with
palsies
,
and
that
were
lame
,
were
healed
.
Now
if
he
had
been
any
great
Magician
,
or
could
have
performed
any
great
things
,
he
could
not
have
so
much
wondred
at
those
things
that
Philip
wrought
:
or
if
he
could
have
flown
in
the
air
,
as
Eusebius
(
or
those
that
have
foisted
such
incredible
lyes
into
his
Writings
)
pretendeth
,
then
he
need
not
have
been
so
amazed
at
the
miracles
and
signs
that
the
Apostles
wrought
,
nor
to
have
offered
to
have
bought
the
gift
of
bestowing
the
Holy
Ghost
,
but
only
because
he
was
a
notorious
Dissembler
and
Impostor
.
And
if
he
had
been
in
league
with
the
Devil
,
surely
he
might
have
cast
forth
Devils
by
the
power
of
Belzebub
the
Prince
of
Devils
:
all
which
do
plainly
conclude
him
to
be
an
absolute
Cheater
and
Impostor
.
And
the
story
of
Bel
and
the
Dragon
(
though
but
an
Apocryphal
pi●ce
,
yet
very
ancient
,
and
of
sufficient
credit
as
to
matter
of
fact
)
doth
evidently
demonstrate
,
that
these
sort
of
people
were
abominable
Cheaters
and
Impostors
,
and
were
not
endowed
with
any
supernatural
power
,
nor
had
assistance
of
any
visible
Demon
,
but
only
the
Devil
of
deceit
and
cousenage
in
their
own
breasts
,
and
so
were
,
as
Cardan
saith
,
Carnales
Daemones
ipsis
Daemonibus
callidiores
.
5.
And
though
by
the
Laws
of
our
own
Nation
these
kind
of
people
were
to
be
severely
punished
,
as
appeareth
by
the
Statute
1
Jac.
cap.
12.
yet
had
they
respect
in
that
Act
,
not
only
to
the
punishment
in
respect
of
what
these
persons
could
or
did
do
,
but
also
in
regard
of
their
being
Impostors
and
Deceivers
of
the
people
;
for
so
the
Lord
Chief
Justice
Sir
Edward
Cook
,
the
best
Expositor
of
That
divers
Impostors
,
men
and
women
,
would
take
upon
them
to
tell
or
do
these
fine
things
here
specified
,
in
great
deceit
of
the
people
,
and
cheating
and
cousening
them
of
their
money
or
other
goods
:
therefore
was
this
part
of
the
Act
made
,
wherein
these
words
[
take
upon
him
or
them
]
are
very
remarkable
.
For
if
they
take
upon
them
,
&c.
though
in
truth
they
do
it
not
,
yet
are
they
in
danger
of
this
first
branch
.
6.
And
whereas
in
the
objection
Mr.
Glanvil
mentioneth
converse
with
Devils
,
if
he
mean
mental
,
internal
,
and
spiritual
converse
,
such
as
Murtherers
,
Adulterers
,
Thieves
,
Robbers
,
and
all
wicked
persons
have
with
Satan
,
we
grant
it
;
for
so
had
the
Jews
and
the
High
Priests
in
conspiring
and
acting
to
put
our
blessed
Saviour
to
death
:
it
was
their
hour
,
and
the
power
of
darkness
.
But
if
he
mean
a
visible
and
corporeal
converse
,
then
we
plainly
affirm
that
there
is
not
,
nor
can
be
any
such
,
whereby
any
such
strange
things
(
as
Witchmongers
fondly
and
falsely
believe
)
can
be
performed
or
effected
.
Therefore
by
way
of
conclusion
in
this
particular
,
we
grant
that
there
are
many
sorts
of
such
kind
of
Witches
,
as
for
gain
and
vain-glory
do
take
upon
them
to
declare
hidden
and
occult
things
,
to
divine
of
things
that
are
to
come
,
and
to
do
many
wonderful
matters
,
but
that
they
are
but
Cheaters
,
Deceivers
,
and
Couseners
.
2.
And
as
there
are
a
numerous
crew
of
active
Witches
,
whose
existence
we
freely
acknowledge
;
so
there
are
another
sort
,
that
are
under
a
passive
delusion
,
and
know
not
,
or
at
least
do
not
observe
or
understand
,
that
they
are
deluded
or
imposed
upon
.
These
are
those
that
confidently
believe
that
they
see
,
do
,
and
suffer
many
strange
,
odd
,
and
wonderful
things
,
which
have
indeed
no
existence
at
all
in
them
,
but
only
in
their
depraved
fancies
,
and
are
meerly
melancholiae
figmenta
.
And
yet
the
confessions
of
these
,
though
absurd
,
idle
,
foolish
,
false
,
and
impossible
,
are
without
all
ground
and
reason
by
the
common
Witchmongers
taken
to
be
truths
,
and
falsely
ascribed
unto
Demons
,
and
that
they
are
sufficient
grounds
to
proceed
upon
to
condemn
the
Confessors
to
death
,
when
all
is
but
passive
delusion
,
intrinsecally
wrought
in
the
depraved
imaginative
faculty
by
these
three
ways
or
means
.
1.
One
of
the
Causes
that
produceth
this
depraved
and
passive
delusion
,
is
evil
education
;
they
being
bred
up
in
ignorance
,
either
of
God
,
the
Scriptures
,
or
the
true
grounds
of
Christian
Religion
,
nay
not
being
taught
the
common
Rules
of
Morality
,
or
of
other
humane
Literature
;
but
only
imbibing
and
sucking
in
,
with
their
mothers
and
nurses
milk
,
the
common
gross
and
erroneous
opinions
that
the
blockish
vulgar
people
do
hold
,
who
are
all
generally
inchanted
and
bewitched
with
the
belief
of
the
strange
things
related
of
Devils
,
Apparitions
,
Fayries
,
Hobgoblins
,
Ghosts
,
Spirits
,
and
the
like
:
so
that
thereby
a
most
deep
impression
of
the
verity
of
the
most
gross
and
impossible
things
is
instamped
in
their
fancies
,
hardly
ever
after
in
their
whole
life
time
to
be
obliterated
or
washt
out
:
so
prevalent
a
thing
is
Custom
and
Institution
from
young
years
,
though
the
things
thus
received
,
and
pertinaciously
believed
,
and
adhered
unto
,
are
most
abominable
falsities
and
impossibilities
,
having
no
other
existence
but
in
the
brains
and
phantasies
of
old
,
ignorant
,
and
doting
persons
,
and
are
meerly
muliercularum
&
nutricum
▪
terriculamenta
&
figmenta
,
and
therefore
did
Seneca
say
:
Gravissimum
est
consuetudinis
imperium
.
And
that
this
is
one
main
cause
of
this
delusion
,
is
manifest
from
all
the
best
Historians
,
that
where
the
light
of
the
Gospel
hath
least
appeared
,
and
where
there
is
the
greatest
brutish
ignorance
and
heathenish
Barbarism
,
there
the
greatest
store
of
these
deluded
Witches
or
Melancholists
are
to
be
found
,
as
in
the
North
of
Scotland
,
Norway
,
Lapland
,
and
the
like
,
as
may
be
seen
at
large
in
Saxo
Grammaticus
,
Olaus
Magnus
,
Hector
Boetius
,
and
the
like
.
2.
But
when
an
atrabilarious
Temperament
,
or
a
melancholick
Complexion
and
Constitution
doth
happen
to
those
people
bred
in
such
ignorance
,
and
that
have
suckt
in
all
the
fond
opinions
that
Custom
and
Tradition
could
teach
them
,
then
what
thing
can
be
imagined
that
is
strange
,
wonderful
,
or
incredible
,
but
these
people
do
pertinaciously
believe
it
,
and
as
confidently
relate
it
to
others
?
nay
even
things
that
are
absolutely
impossible
,
as
that
they
are
really
changed
into
Wolves
,
Hares
,
Dogs
,
Cats
,
Squirrels
,
and
the
like
;
and
that
they
flye
in
the
Air
,
are
present
at
great
Feasts
and
Meetings
,
and
do
strange
and
incredible
things
,
when
all
these
are
but
the
meer
effects
of
the
imaginative
function
depraved
by
the
fumes
of
the
melancholick
humor
,
as
we
might
shew
from
the
Writings
of
the
most
grave
and
learned
Physicians
;
but
we
shall
content
our selves
with
some
few
select
ones
.
1.
That
distemper
which
Johannes
Fincelius
in
his
second
Book
de
Mirac
.
giveth
us
a
relation
to
this
purpose
.
That
at
Padua
in
the
year
1541.
a
certain
Husband-man
did
seem
to
himself
a
Wolf
,
and
did
leap
upon
many
in
the
fields
,
and
did
kill
them
.
And
that
at
last
he
was
taken
not
without
much
difficulty
,
and
did
confidently
affirm
that
he
was
a
true
Wolf
,
only
that
the
difference
was
in
the
skin
turned
in
with
the
hairs
.
And
therefore
that
certain
,
having
put
off
all
humanity
,
and
being
truly
truculent
and
voracious
,
did
smite
and
cut
off
his
legs
and
arms
,
thereby
to
try
the
truth
of
the
matter
;
but
the
innocency
of
the
man
being
known
,
they
commit
him
to
the
Chirurgions
to
be
cured
,
but
that
he
dyed
not
many
days
after
.
Which
instance
is
sufficient
to
overthrow
the
vain
opinion
of
those
men
that
believe
that
a
man
or
woman
may
be
really
transformed
or
transubstantiated
into
a
Wolf
,
Dog
,
Cat
,
Squirrel
,
or
the
like
,
without
the
operation
of
an
omnipotent
power
,
as
in
Lots
Wife
becoming
a
Pillar
of
Salt
;
though
St.
Augustine
was
so
weak
as
to
seem
to
believe
the
reality
of
these
transformations
:
of
which
we
shall
have
occasion
to
speak
more
largely
hereafter
.
2.
Another
story
we
shall
give
from
the
Authority
of
that
learned
Physician
Nicolaus
Tulpius
of
Amsterdam
to
this
effect
.
A
certain
3.
Thomas
Bartholinus
the
famous
Anatomist
,
and
Physician
to
Frederick
the
Third
King
of
Denmark
,
tells
us
these
things
:
That
it
is
the
property
of
melancholy
persons
to
fear
things
not
to
be
feared
,
and
to
feign
things
quae
nec
picta
usquam
sunt
,
nec
scripta
.
A
Plebeian
(
he
saith
)
with
them
abounding
with
melancholy
The
Books
of
Physicians
are
very
full
with
such
relations
,
and
we
in
our
Practice
have
met
with
divers
as
strange
as
these
,
and
cured
them
.
Also
he
tells
us
this
:
A
certain
Student
of
a
melancholick
(
Bartholinus
)
of
the
Devil
haunting
of
him
:
and
did
affirm
that
he
felt
the
evil
Spirit
enter
by
his
fundament
with
wind
,
and
so
did
creep
up
his
body
until
it
possessed
the
head
,
lest
he
might
attend
his
Prayers
and
Meditations
with
his
accustomed
devotion
,
and
that
it
did
descend
and
go
forth
the
same
way
,
when
he
bent
himself
to
Prayers
,
and
reading
of
Sacred
Books
.
Before
these
things
he
used
to
be
filled
with
unheard
of
joy
from
his
assiduous
Prayers
and
watching
,
that
also
he
had
heard
a
celestial
kind
of
Musick
,
and
therefore
despising
all
mortal
things
,
he
had
distributed
all
things
to
the
poor
;
but
that
now
piety
waxing
cold
by
too
much
appetite
after
meat
,
and
his
brain
troubled
with
that
wind
,
that
he
had
heard
a
voice
of
one
in
his
brain
upbraiding
him
with
Blasphemy
,
and
that
he
felt
hands
beating
,
and
a
stink
passing
before
his
nose
.
By
all
which
Bartholinus
guessed
,
that
it
was
Hypochondriacal
Melancholy
,
and
by
good
Counsel
,
proper
Physick
,
merry
Company
,
and
rightly
ordering
of
him
,
he
was
perfectly
cured
.
4.
To
these
we
will
only
add
this
that
is
related
by
Marcellus
Donatus
,
Physician
to
the
Duke
of
Mantua
and
Montferrat
,
to
this
purpose
.
That
he
knew
a
Noble
Countess
of
their
City
,
that
did
most
earnestly
affirm
,
that
she
was
made
sick
by
the
3.
And
as
ignorance
and
irreligion
meeting
with
a
melancholick
Constitution
,
doth
frame
many
persons
to
strange
fancies
both
of
fear
and
credulity
:
so
when
to
these
is
added
the
teachings
of
those
that
are
themselves
under
a
most
strong
passive
delusion
,
then
of
all
others
these
become
most
strongly
confident
that
they
can
perform
admirable
things
.
As
when
a
person
hath
by
education
suckt
in
all
the
grossest
fables
and
lyes
of
the
power
of
Witches
and
familiar
Devils
,
and
therein
becometh
extremely
confident
,
heightned
with
the
fumes
of
black
Choler
,
and
so
thinks
,
meditates
,
and
dreameth
of
Devils
,
Spirits
,
and
all
the
strange
stories
that
have
been
related
of
them
,
and
becometh
maliciously
stirred
up
against
some
Neighbour
or
other
:
And
so
in
that
malicious
and
revengeful
mind
seeketh
unto
,
and
inquireth
for
some
famed
and
notorious
Witch
,
of
whom
they
believe
they
may
learn
such
craft
and
cunning
,
that
thereby
they
may
be
able
to
kill
or
destroy
the
persons
or
goods
of
those
that
they
suppose
have
done
them
injuries
.
Then
meeting
with
some
that
are
strongly
deluded
,
and
confidently
perswaded
,
that
they
have
the
company
and
assistance
of
a
familiar
Spirit
,
by
whose
help
they
believe
they
can
do
(
almost
)
any
thing
,
especially
in
destroying
men
or
cattel
,
they
are
presently
instructed
what
vain
and
abominable
Ceremonies
,
Observances
,
Unguents
,
Charms
,
making
of
Pictures
,
and
a
thousand
such
fond
,
odd
fopperies
they
are
to
use
,
by
which
they
believe
they
can
do
strange
Feats
.
And
from
this
do
proceed
their
bold
and
confident
confessions
of
lyes
and
impossibilities
,
that
notwithstanding
have
abused
so
many
to
take
them
for
certain
truths
:
so
that
according
to
the
Proverb
,
Popery
and
Witchcraft
go
by
Tradition
:
and
we
shall
find
none
of
these
deluded
Witches
(
if
they
must
be
Alizon
Denice
at
the
Bar
at
Lancaster
,
who
saith
thus
:
That
about
two
years
agone
her
Grandmother
called
Elizabeth
Sotheres
,
alias
Dembdike
,
did
(
sundry
times
in
going
or
walking
together
,
as
they
went
begging
)
perswade
and
advise
this
Examinate
to
let
a
Devil
or
a
Familiar
appear
to
her
,
and
that
she
this
Examinate
would
let
him
suck
at
some
part
of
her
,
and
she
might
have
and
do
what
she
would
.
But
besides
these
two
sorts
of
Witches
,
whose
Existence
we
deny
not
,
there
is
an
acceptation
of
the
word
Witch
in
another
sense
,
the
Existence
of
which
I
absolutely
deny
,
and
that
is
this
according
to
Mr.
Perkins
.
A
Witch
is
a
Magician
,
who
either
by
open
or
secret
League
wittingly
and
willingly
consenteth
to
use
the
aid
and
assistance
of
the
Devil
in
the
working
of
Wonders
.
But
the
full
Description
and
Notion
that
the
common
Witchmongers
give
a
Witch
is
this
.
That
a
Witch
is
such
a
person
to
whom
the
Devil
doth
appear
in
some
visible
shape
,
with
whom
the
Witch
maketh
a
League
or
Covenant
,
sometimes
by
Bond
signed
with
the
Witches
blood
,
and
that
thereby
he
doth
after
suck
upon
some
part
of
their
bodies
,
and
that
they
have
carnal
Copulation
together
,
and
that
by
virtue
of
that
League
the
Witch
can
be
changed
into
an
Hare
,
Dog
,
Cat
,
Wolf
,
or
such
like
Creatures
;
that
they
can
flye
in
the
air
,
raise
storms
and
tempests
,
kill
men
or
cattel
,
and
such
like
wonders
.
This
notion
of
a
Witch
may
be
gathered
from
the
Writings
of
these
persons
,
Delrio
the
Jesuit
,
Bodinus
,
Jacobus
Springerus
,
Johannes
Niderus
,
Bartholomeus
Spineus
,
Paulus
Grillandus
,
Lambertus
Danaeus
,
Hemmingius
,
Erastus
,
Sennertus
,
and
many
others
.
As
also
from
the
Writings
of
our
own
Country-men
,
Mr.
Perkins
,
Mr.
Bernard
of
Balcombe
,
the
Author
of
the
Book
called
Demonology
,
Mr.
Ga●le
,
Mr.
Giffard
,
and
divers
others
,
who
have
from
one
to
another
lickt
up
the
Vomit
of
the
first
Broacher
of
this
vain
and
false
opinion
,
and
without
due
consideration
have
laboured
to
obtrude
it
upon
others
.
Yet
was
it
in
a
manner
rejected
by
the
most
of
the
Learned
,
who
had
duly
weighed
the
matter
,
and
read
the
strong
and
convincing
arguments
of
Wierus
,
Tandlerus
,
Nymannus
,
Biermannus
,
Gutierrius
,
Mr.
Scot
,
and
the
like
,
until
of
late
years
Dr.
Casaubon
and
Mr.
Glanvil
have
taken
up
Weapons
to
defend
these
false
,
absurd
,
impossible
,
impious
,
and
bloody
opinions
withal
,
against
whose
arguments
we
now
principally
direct
our
Pen
,
and
after
the
answering
of
their
groundless
and
unjust
scandals
,
we
shall
labour
to
overthrow
their
chief
Bulwarks
and
Fortifications
.
CHAP.
III.
The
denying
of
such
a
Witch
as
is
last
described
in
the
foregoing
Chapter
,
doth
not
infer
the
denying
of
Angels
or
Spirits
.
Apparitions
no
warrantable
ground
for
a
Christian
to
believe
the
Existence
of
Angels
or
Devils
by
,
but
the
Word
of
God
.
HAving
declared
in
what
sense
and
acceptation
we
allow
of
Witches
,
and
in
what
notion
we
deny
them
,
lest
we
be
misunderstood
we
shall
add
thus
much
:
That
we
do
not
(
as
the
Schools
speak
)
deny
the
existence
of
Witches
absolutè
&
simpliciter
,
sed
secundùm
quid
,
and
that
they
do
not
exist
tali
modo
,
that
is
,
they
do
not
make
a
visible
Contract
with
the
Devil
,
he
doth
not
suck
upon
their
bodies
,
they
have
not
carnal
Copulation
with
him
,
and
the
like
recited
before
,
and
in
these
respects
,
and
not
otherwise
,
did
Wierus
,
Gutierrius
and
Mr.
Scot
deny
Witches
,
that
is
,
that
neither
they
nor
their
supposed
Familiars
could
perform
such
things
as
are
ascribed
unto
them
.
And
that
Dr.
Casaubon
and
Mr.
Glanvil
should
charge
those
that
hold
this
opinion
with
Atheisth
or
Sadducism
,
is
to
me
very
strange
,
having
no
ground
,
connexion
,
or
rational
consequence
so
to
do
:
yet
doth
Dr.
Casaubon
affirm
it
in
Now
one
prime
foundation
(
saith
he
)
of
Atheism
,
as
by
many
ancient
and
late
is
observed
,
being
the
not
believing
the
existence
of
spiritual
Essences
,
whether
good
or
bad
,
separate
,
or
united
,
subordinate
to
God
,
as
to
the
supreme
and
original
Cause
of
all
;
and
by
consequent
the
denying
of
supernatural
operations
:
I
have
,
I
confess
,
applied
my self
,
by
my
examples
,
which
in
this
case
do
more
than
any
reasoning
,
and
(
the
Authority
of
the
holy
Scriptures
laid
aside
)
are
almost
the
only
convincing
proof
.
And
Mr.
Glanvil
is
so
confident
(
I
might
justly
say
impudent
)
that
he
styled
his
Book
,
A
Blow
at
modern
Sadducism
,
which
,
I
confess
,
is
so
weak
a
blow
,
and
so
blindly
levell'd
,
And
those
that
dare
not
bluntly
s●y
,
There
is
no
God
,
content
themselves
,
(
for
a
fair
step
and
introduction
)
to
deny
there
are
Spirits
or
Witches
.
Which
sort
of
I●fidels
,
though
they
are
not
ordinary
among
the
meer
Vulgar
,
yet
are
they
numerous
in
a
little
higher
rank
of
understandings
.
And
those
that
know
any
thing
of
the
World
,
know
that
most
of
the
looser
Gentry
,
and
the
small
Pretenders
to
Philosophy
and
Wit
,
are
generally
de●iders
of
the
belief
of
Witches
and
Apparitions
.
And
the
whole
design
of
his
Book
is
to
prove
those
men
to
be
guilty
of
Sadducism
,
that
deny
the
existence
of
Witches
understood
in
his
sense
,
and
this
we
oppose
,
and
the
state
of
the
question
we
lye
down
thus
.
That
the
denying
the
existence
of
Angels
or
Spirits
;
or
the
Resurrection
,
doth
not
infer
the
denying
of
the
Being
of
God
;
nor
the
denying
of
the
existence
of
Witches
(
in
the
sense
before
laid
down
)
infer
the
denying
of
Angels
or
Spirits
;
and
that
they
do
unjustly
charge
the
Authors
of
this
opinion
with
Sadducism
,
we
shall
prove
with
irrefragable
Arguments
.
1.
There
can
be
no
right
deduction
made
,
nor
no
right
consequence
fundamentum
Relationis
non
destruitur
;
so
a
father
without
a
child
,
as
a
father
,
doth
neither
exist
nor
is
known
,
and
yet
the
foundation
of
those
two
terms
,
of
Paternity
and
Childship
,
which
is
Man
,
doth
remain
.
So
he
that
denieth
Creation
,
doth
destroy
the
Relative
,
which
is
Creator
;
yet
the
foundation
,
which
is
God
,
doth
remain
:
and
the
denying
of
the
Creation
,
doth
not
infer
the
necessary
conclusion
of
denying
the
Being
of
a
God
,
because
there
might
be
a
God
,
though
there
were
no
Creation
,
because
God
is
supposed
to
be
,
both
in
respect
of
causality
and
duration
,
before
Creation
.
So
what
relation
can
Mr.
Glanvil
feign
betwixt
the
Being
of
God
and
the
Being
of
Angels
or
Spirits
?
For
they
both
belong
to
the
Predicament
of
Substance
,
and
not
that
of
Relation
;
and
there
is
less
relation
betwixt
the
Being
of
a
Witch
and
the
Being
of
Spirits
:
so
that
the
denying
of
the
one
doth
not
infer
the
denying
of
the
other
.
And
though
there
were
relation
(
which
Mr.
Glanvil
cannot
shew
)
the
foundation
of
that
Relation
(
which
is
so
necessary
,
that
Relatives
cannot
subsist
without
it
)
might
remain
,
though
the
Relatives
were
taken
away
:
and
therefore
the
denying
of
the
existence
of
Angels
or
Spirts
,
doth
not
infer
the
denying
of
the
Being
of
God
;
and
therefore
the
Authors
of
this
opinion
are
wrongfully
and
falsely
charged
with
Atheism
:
and
the
denying
of
the
existence
of
a
Witch
(
in
the
sense
specified
)
doth
not
infer
the
denying
of
the
Being
of
Spirits
;
and
therefore
Scot
,
Osburne
,
and
the
like
,
are
falsely
and
wrongfully
charged
with
Sadducism
.
2.
Though
it
be
a
true
Maxime
,
that
de
posse
ad
esse
non
valet
3.
Those
things
that
in
their
Beings
have
no
dependence
one
simpliciter
,
sed
tali
modo
)
yet
it
would
not
have
inferred
,
that
they
were
guilty
of
Sadducism
,
because
Spirits
or
Demons
have
their
Existence
without
any
dependence
of
the
being
of
Witches
;
and
therefore
it
is
but
a
poor
fallacia
consequentiae
to
say
,
he
that
denies
a
Witch
,
denies
a
Demon
or
Spirit
.
4.
The
denying
of
the
Existence
of
Spirits
,
doth
not
infer
the
à
parte
anté
.
So
likewise
the
denying
of
the
Existence
of
Witches
,
doth
not
infer
the
denial
of
the
Being
of
Spirits
,
for
in
the
priority
of
duration
Spirits
were
existent
before
Witches
;
for
Adam
and
Eve
could
not
be
ignorant
that
there
were
Spirits
,
both
good
and
bad
,
and
yet
then
there
were
no
Witches
.
So
that
a
Spirit
having
,
in
respect
of
duration
,
a
Being
before
that
a
Witch
can
have
any
;
the
denying
the
Existence
of
the
latter
,
doth
not
infer
the
denying
of
the
Being
of
the
former
,
but
is
meerly
inconsequent
,
agreeable
to
no
Rules
of
Logick
,
except
that
of
Logger-head
Colledge
.
5.
Many
properties
or
proper
adjuncts
may
be
ascribed
unto
a
Another
thing
that
we
oppose
is
,
that
Apparitions
are
no
warrantable
ground
for
a
Christian
to
believe
the
Existence
of
Angels
and
Spirits
by
,
but
the
Word
of
God
,
which
these
cogent
reasons
do
sufficiently
prove
.
1.
For
to
say
that
the
Apparitions
of
Spirits
,
good
or
bad
,
do
2.
There
are
many
Apparitions
that
are
produced
by
natural
and
3.
It
is
not
certainly
known
what
diversity
of
Creatures
there
Debet
And
if
this
be
a
truth
,
here
are
orders
and
numbers
enough
of
several
sorts
to
make
Apparitions
,
and
yet
be
neither
the
good
or
bad
Angels
.
And
if
there
may
any
credit
be
given
to
the
relation
that
Cardan
gives
of
Facius
Cardanus
,
which
he
had
from
his
own
mouth
,
and
also
had
left
it
in
writing
;
then
there
are
mortal
Demons
,
that
are
born
and
do
die
as
men
do
,
that
can
appear
and
disappear
,
and
are
of
such
most
tenuious
bodies
,
that
they
can
afford
us
neither
help
nor
hurt
,
excepting
terrors
,
and
spectres
,
and
knowledge
.
And
if
there
may
be
credit
given
to
Plutarch
(
so
highly
magnified
by
Dr.
Casaubon
)
the
God
Pan
of
the
Heathens
must
have
been
one
of
these
mortal
Demons
,
because
he
tells
us
upon
the
credit
of
Epotherses
(
a
Tale
of
hear-say
)
That
Thamus
was
by
a
voice
thrice
calling
upon
him
,
commanded
that
when
he
came
to
And
that
there
are
such
mortal
Demons
,
is
strongly
asserted
by
Paracelsus
,
and
by
him
called
Nymphae
,
Sylphi
,
Pygmaei
,
and
Salamandrae
,
and
that
they
are
not
of
Adams
Generation
,
and
that
they
have
wonderful
power
and
skill
.
And
to
this
opinion
do
the
Schools
both
of
the
ancient
and
later
Academicks
wholly
incline
,
and
seems
to
be
favoured
both
by
Dr.
Moor
and
Mr.
Glanvil
himself
;
and
if
there
be
any
such
matters
,
doubtless
from
thence
did
arise
all
the
strange
stories
and
gests
that
former
Generations
have
told
and
believed
concerning
the
Apparition
of
these
kind
of
Creatures
,
which
the
common
people
call
Fayries
:
of
which
the
Reverend
and
Learned
person
Bishop
Hall
giveth
us
this
touch
:
The
times
are
not
past
the
ken
of
our
memory
,
since
the
frequent
(
and
in
some
part
true
)
reports
of
those
familiar
Devils
,
Fayries
,
and
Goblins
,
wherewith
many
places
were
commonly
haunted
;
the
rarity
whereof
in
these
latter
times
,
is
sufficient
to
descry
the
difference
betwixt
the
state
of
ignorant
Superstition
,
and
the
clear
light
of
the
Gospel
.
And
whosoever
shall
seriously
read
and
consider
that
little
Piece
that
was
printed
some
few
years
since
,
though
written
long
ago
,
and
by
some
(
that
pretend
to
no
small
share
of
Learning
)
cryed
up
exceedingly
for
a
most
convincing
Relation
,
to
prove
the
Existence
of
Spirits
,
called
,
The
Devil
of
Mascon
,
may
easily
gather
,
that
if
the
thing
were
truly
related
,
as
to
the
matter
of
fact
,
that
it
must
needs
be
some
Creature
of
a
middle
Nature
,
and
no
evil
Spirit
,
both
because
it
was
such
a
sportful
and
mannerly
Creature
,
that
it
would
leave
them
,
and
not
disturb
them
at
their
devotions
;
as
also
(
as
far
as
I
remember
,
for
I
have
not
the
Book
by
me
)
because
it
denied
that
it
was
a
Devil
,
and
professed
that
it
hoped
to
be
saved
by
Christ
.
4.
That
the
Scriptures
contain
in
them
all
things
necessary
to
all
things
that
he
had
learned
of
the
Father
,
and
the
Father
sending
him
to
be
the
That
he
had
not
shunned
to
declare
unto
them
all
the
counsel
of
God
,
which
must
of
necessity
be
abundantly
sufficient
for
their
Salvations
.
And
he
telleth
Timothy
,
That
he
had
known
the
Scriptures
from
a
child
,
which
were
able
to
make
him
wise
unto
salvation
.
All
Scripture
is
given
by
inspiration
of
God
,
and
is
profitable
for
doctrine
,
for
reproof
,
for
correction
,
for
instruction
in
righteousness
:
That
the
man
of
God
may
be
perfect
,
throughly
furnished
unto
all
good
works
.
Nay
the
Woman
of
Samaria
had
so
much
knowledge
and
faith
,
that
she
believed
that
when
the
Messias
was
come
,
he
would
tell
them
all
things
.
Now
to
the
obtaining
of
Salvation
,
there
is
nothing
more
necessary
than
to
know
what
enemies
men
have
to
fight
against
in
their
Christian
Warfare
,
which
the
Apostle
tells
in
these
words
:
For
we
wrestle
not
against
flesh
and
blood
,
but
against
principalities
,
against
powers
,
against
the
rulers
of
the
darkness
of
this
world
,
against
spiritual
wickedness
in
high
places
:
Wherefore
they
are
to
take
unto
them
the
whole
armor
of
God
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
they
may
be
able
to
stand
against
the
wiles
of
the
Devil
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
and
that
made
the
Apostle
say
in
another
place
,
We
are
not
ignorant
of
his
devices
or
crafts
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
That
those
that
have
Moses
and
the
Prophets
,
and
do
not
hear
them
,
neither
will
they
be
perswaded
,
though
one
rose
from
the
dead
.
And
therefore
we
must
be
bold
to
tell
Mr.
Glanvil
,
that
the
Sacred
Scriptures
do
with
infallible
certitude
teach
us
,
that
both
good
and
bad
Spirits
have
most
certainly
an
Existence
,
and
therefore
we
need
none
of
his
feigned
nor
forged
stories
of
Apparitions
;
which
if
they
were
certainly
known
to
be
true
and
real
,
by
undeceivable
matters
of
fact
,
yet
he
that
doth
not
believe
what
is
written
of
the
Being
of
Spirits
by
Moses
and
the
Prophets
,
will
not
believe
Apparitions
,
no
not
of
a
man
,
if
he
came
from
the
dead
.
And
therefore
I
will
conclude
with
that
precious
and
pithy
Sentence
of
St.
Austin
,
who
saith
:
Major
to
the
Law
and
to
the
Testimony
,
if
they
speak
not
according
to
this
word
,
it
is
because
there
is
no
truth
in
them
.
And
so
I
shall
shut
up
this
Chapter
,
wherein
(
I
suppose
)
I
have
sufficiently
proved
,
that
the
denying
of
such
a
Witch
as
I
have
described
,
doth
not
infer
the
denial
of
the
Being
of
Angels
or
Spirits
,
and
that
Apparitions
are
no
sufficient
grounds
for
Christians
to
believe
the
Existence
of
Angels
and
Spirits
by
,
but
the
Word
of
God
;
which
was
the
thing
undertaken
to
be
proved
.
CHAP.
IV.
That
the
Scriptures
and
sound
Reason
are
the
true
and
proper
Mediums
to
prove
the
Actions
attributed
unto
Witches
by
,
and
not
other
improper
ways
that
many
Authors
have
used
.
And
of
the
Requisites
necessary
truly
to
prove
a
matter
of
Fact
by
.
AS
we
have
in
the
former
Chapter
proved
,
that
Apparitions
(
though
true
)
are
no
sufficient
warrant
to
ground
our
belief
upon
,
for
the
Existence
of
Angels
or
Spirits
,
but
the
Word
of
God
:
so
here
we
shall
endeavour
clearly
to
manifest
,
that
the
Sacred
Scriptures
are
the
only
Medium
,
joyned
with
sound
Reason
,
of
deciding
this
point
of
the
power
and
operation
of
Demons
and
Witches
,
and
not
other
improper
Mediums
brought
in
by
divers
Authors
,
and
first
we
shall
answer
the
Objection
of
Mr.
Glanvil
,
that
runs
thus
.
That
though
the
New
Testament
had
mentioned
nothing
of
To
which
we
answer
.
1.
He
falleth
into
a
common
mistake
in
making
the
Proposition
2.
The
Scriptures
were
not
written
to
teach
Naural
Philosophy
,
Arts
or
Sciences
,
humane
Policy
,
or
the
like
;
but
were
given
,
that
the
man
of
God
might
be
perfect
,
furnished
for
every
good
work
:
and
it
is
by
them
that
we
have
the
doctrine
of
eternal
Salvation
revealed
unto
us
,
and
we
positively
affirm
the
sufficiency
of
the
Scriptures
unto
Salvation
,
which
thing
no
Orthodox
Divine
(
we
suppose
)
will
deny
,
and
Bellarmine
himself
did
confess
in
these
words
:
3.
And
as
the
Scriptures
are
sufficient
in
matters
of
Faith
,
and
circa
credenda
,
and
what
they
are
silent
in
,
are
not
to
be
received
as
Articles
of
our
Faith
,
but
to
be
rejected
,
as
having
no
truth
of
Existence
:
So
likewise
what
Worship
God
requireth
of
his
people
,
is
fully
revealed
in
his
Word
,
and
therefore
I
am
to
reject
the
worshipping
of
Mahomet
with
the
Turks
,
or
Images
,
and
praying
to
Saints
with
the
Papists
,
because
I
have
neither
precept
nor
president
in
the
Word
,
but
it
is
silent
in
such
matters
;
nay
tells
us
,
That
he
is
the
Lord
our
God
,
and
him
only
we
ought
to
serve
.
4.
Though
Mr.
Glanvil
say
,
that
God
hath
given
no
account
of
the
state
of
the
other
World
,
but
only
that
general
one
of
the
happiness
of
some
,
and
the
misery
of
others
;
yet
Am
I
to
believe
as
Mr.
Glanvil
somewhere
in
his
Book
affirmeth
,
that
Samuels
Soul
was
raised
up
by
the
Woman
at
Endor
,
and
that
those
that
he
feigneth
to
The
Scriptures
give
the
most
faithful
representation
of
the
state
and
condition
of
the
Soul
of
Man
.
The
World
(
he
saith
)
was
almost
lost
in
Disputes
but
life
and
immortality
was
brought
to
light
by
the
Gospel
,
and
the
future
state
of
the
soul
of
man
not
discovered
in
an
uncertain
Platonical
way
,
but
with
the
greatest
light
and
evidence
from
that
God
who
hath
the
supreme
disposal
of
souls
,
and
therefore
best
knows
and
understands
them
.
A
Sentence
truly
pious
and
orthodoxal
.
2.
Hath
not
God
in
the
holy
Scriptures
amply
and
plainly
taught
us
the
state
of
the
other
World
,
in
describing
unto
us
such
a
numerous
company
of
S●raphims
and
Cherubims
,
Angels
and
Archangels
,
with
their
several
Orders
,
Offices
,
Ministeries
,
and
Imployments
?
and
this
is
more
than
a
general
account
,
as
may
be
seen
at
full
in
that
learned
and
godly
Piece
of
Bishop
Halls
,
called
The
invisible
World
.
And
hath
he
not
given
us
a
particular
account
of
the
very
Kingdom
of
Darkness
,
telling
us
of
the
Devil
and
his
Angels
,
and
precisely
in
this
enumeration
?
For
we
wrestle
not
with
flesh
and
blood
,
but
against
principalities
,
against
powers
,
against
the
rulers
of
the
darkness
of
this
world
,
against
spi●al
wickedness
in
high
places
.
And
this
is
more
than
a
general
account
;
and
we
must
needs
fay
,
that
what
he
holds
is
very
derogatory
to
the
wisdom
and
goodness
of
God
,
and
the
sufficiency
and
truth
of
the
Scriptures
.
3.
Must
I
believe
him
that
the
souls
of
the
Saints
do
rove
and
wander
here
below
?
when
as
Bishop
Hall
saith
,
where
he
is
speaking
against
the
opinion
of
those
that
hold
,
that
Souls
do
sleep
until
the
Day
of
Judgment
:
Indeed
who
can
but
wonder
that
any
Christian
can
possibly
give
Father
I
will
that
they
also
whom
thou
hast
given
me
,
be
with
●e
where
I
am
,
and
that
(
not
in
a
safe
sleep
)
they
may
behold
my
glory
,
which
thou
hast
given
me
.
Sure
if
the
Souls
departed
be
with
Christ
where
he
is
,
and
do
behold
his
glory
,
then
it
is
a
Popish
Fable
of
Mr.
Glanvil
,
to
feign
their
coming
upon
Messages
hither
.
The
saying
of
St.
Bernard
is
remarkable
in
this
case
:
Advertis●is
〈◊〉
esse
sanctarum
status
animarum
,
primum
videlicet
in
co●pore
〈◊〉
,
●cundum
sin●
corpore
,
tertium
in
corpore
jam
glorificato●
Primum
in
militi●
,
secundum
in
requie
,
tertium
in
〈◊〉
〈◊〉
.
And
if
the
second
state
of
holy
Souls
b●
without
〈◊〉
body
▪
and
be
at
peace
and
rest
,
then
it
must
necessarily
be
a
truth
▪
that
they
do
not
wander
here
,
nor
run
upon
Errands
;
For
the
souls
of
the
righteous
are
in
the
hands
of
the
Lord
,
and
there
shall
no
torment
touch
the●
.
And
our
Saviour
told
the
This
day
thou
shalt
be
with
me
in
Paradise
,
Immediately
after
thy
death
thou
shalt
go
to
a
place
of
bliss
,
and
there
abide
with
me
,
a
Member
of
that
my
Kingdom
which
thou
askest
for
.
Now
if
the
soul●
of
the
godly
,
after
their
death
,
be
immediately
in
a
place
of
bliss
,
and
abide
with
Christ
as
Members
of
his
Kingdom
,
then
they
do
not
wander
up
and
down
here
,
as
Mr.
Glanvil
and
the
Papists
vainly
fancy
and
believe
;
for
as
Chrysostome
saith
upon
that
place
of
Lazarus
his
being
carried
by
Angels
into
Abrahams
bosome
.
What
is
it
then
that
the
Devils
say
,
I
am
the
Soul
of
such
a
Monk
?
Truly
I
therefore
believe
it
not
,
because
the
Devils
say
4.
Or
must
I
believe
that
the
souls
of
the
wicked
do
wander
,
and
make
Apparitions
here
,
because
Mr.
Glanvil
and
the
Popish
Writers
tell
me
so
?
I
hope
not
;
for
the
Text
telleth
us
plainly
,
that
the
rich
man
presently
after
his
death
was
in
Hell
in
torments
,
and
could
not
come
hither
unto
But
now
he
is
dead
,
wherefore
should
I
fast
?
can
I
bring
him
back
again
?
I
shall
go
to
him
,
but
he
shall
not
return
to
me
.
And
Job
tells
us
:
As
the
cloud
is
consumed
,
and
vanisheth
away
:
so
he
that
goeth
down
to
the
grave
,
shall
come
up
no
more
,
he
shall
return
to
more
to
his
house
,
neither
shall
his
place
know
him
any
more
.
And
therefore
it
was
a
vain
argument
of
Bellarmine
when
he
said
:
Apparitiones
animarum
ex
Purgatorio
venientium
idem
testantur
.
To
which
the
Protestants
answer
:
But
who
shall
bear
witness
of
these
Apparitions
,
that
they
were
not
either
feigned
fables
,
or
Satanical
illusions
?
They
were
men
,
and
might
be
deceived
,
even
the
best
of
them
,
with
whom
doth
rest
the
faith
of
these
Narrations
.
5.
And
whereas
he
audaciously
asketh
,
Who
saith
that
happy
Souls
were
never
imployed
in
any
Ministeries
here
below
?
I
shall
tell
him
who
they
are
that
say
,
that
happy
Souls
departed
are
never
imployed
here
in
any
Ministeries
;
and
they
are
all
the
learned
Divines
of
the
Reformed
Churches
,
and
all
those
that
were
true
Sons
of
the
Doctrine
of
the
Church
of
England
,
such
as
were
Bishop
Jewel
,
Bishop
Hall
,
Dr.
Willet
,
Dr.
Whitaker
,
Mr.
Perkins
,
and
many
more
such
,
the
authority
and
reputation
of
the
least
of
which
is
far
above
the
simple
question
of
Mr.
Glanvil
.
And
therefore
saith
Now
that
which
is
recorded
of
the
Spirits
or
Souls
of
the
dead
sometimes
appearing
to
them
that
are
alive
,
&c.
we
count
those
Apparitions
among
the
delusions
and
deceits
of
the
Devil
.
5.
And
as
the
Scriptures
are
sufficient
both
in
respect
of
matters
of
Faith
,
and
concerning
divine
Worship
,
that
their
silence
in
those
two
particulars
are
fully
argumentative
,
to
deny
whatever
is
not
contained
in
them
,
as
unfit
to
be
received
to
either
purpose
.
So
in
respect
of
a
Christians
warfare
,
all
things
for
the
obtaining
of
a
perfect
and
compleat
victory
,
and
for
standing
and
perseverance
,
are
in
them
fully
declared
,
and
what
they
mention
not
is
to
be
rejected
,
as
wanting
the
seal
of
Divine
Authority
,
whether
it
be
in
regard
of
eschewing
what
is
prohibited
,
or
in
following
what
is
commanded
.
And
therefore
we
affirm
,
that
what
the
Scriptures
have
not
revealed
of
the
power
of
the
Kingdom
of
Satan
,
is
to
be
rejected
,
and
not
to
be
believed
,
and
what
weapons
we
are
to
use
against
the
wiles
of
the
Devil
,
we
are
to
be
furnished
withal
,
but
have
need
of
no
others
but
what
the
Holy
Ghost
in
the
Scriptures
hath
made
known
unto
us
,
the
rest
are
to
be
cast
off
,
as
fables
and
lyes
,
or
humane
inventions
,
because
the
Scriptures
are
silent
of
any
such
matter
,
and
that
for
these
weighty
grounds
and
considerations
.
1.
We
shall
take
the
Concession
of
Bellarmine
himself
,
who
saith
:
Nullum
est
vitium
ad
quod
sanandum
non
invenitur
in
Scriptura
aliquod
remedium
.
And
again
:
Illa
quae
sunt
simpliciter
omnibus
necessaria
,
Apostoli
consueverunt
omnibus
praedicare
:
&
aliorum
quae
sunt
omnibus
utilia
.
And
to
the
same
purpose
is
the
saying
of
St.
Austin
:
Titubat
sides
,
si
divinarum
Scripturarum
vacillet
2.
The
Scriptures
do
fully
and
abundantly
inform
us
of
the
Devils
spiritual
and
invisible
power
,
and
against
the
same
declares
unto
us
the
whole
Armor
of
God
,
with
which
we
ought
to
be
furnished
,
as
the
Apostle
saith
:
Put
on
the
whole
armor
of
God
,
that
ye
may
be
able
to
stand
against
the
wiles
of
the
devil
.
For
we
wrestle
not
against
flesh
and
blood
,
but
against
principalities
,
against
powers
,
against
the
rulers
of
the
darkness
of
this
world
,
against
spiritual
wickedness
in
high
places
.
Wherefore
take
unto
you
the
whole
armor
of
God
,
that
ye
may
be
able
to
withstand
in
the
evil
day
,
and
having
done
all
,
to
stand
.
And
the
Apostle
St.
Peter
telleth
us
:
Be
sober
,
●e
vigilant
,
because
your
adversary
the
de●il
.
like
a
roaring
lion
,
walketh
about
seeking
whom
he
may
devour
▪
whom
resist
stedfast
in
the
faith
.
And
in
another
place
:
For
the
weapons
of
our
warfare
are
not
carnal
,
but
mighty
through
God
to
the
pulling
down
of
strong
holds
,
casting
down
imaginations
,
and
every
high
thing
that
exalteth
it self
against
the
knowledge
of
God
.
From
which
Scriptures
we
may
take
these
remarkable
observations
.
1.
We
are
to
consider
the
nature
of
this
Warfare
,
that
it
is
spiritual
and
against
spiritual
wickedness
in
high
places
,
and
not
against
flesh
and
blood
;
and
the
Holy
Ghost
could
not
be
wanting
nor
defective
,
but
superabundantly
full
in
describing
the
nature
of
this
warfare
,
that
it
is
spiritual
,
not
carnal
;
and
therefore
we
are
to
prepare
our selves
against
all
spiritual
assaults
:
but
as
for
any
visible
,
carnal
,
or
bodily
,
there
is
not
,
nor
can
be
any
such
,
because
the
Apostle
that
declared
by
his
Preaching
and
Writings
the
whole
counsel
of
God
,
hath
revealed
no
such
thing
as
the
visible
appearing
of
Satan
,
much
less
of
his
making
of
a
visible
League
with
the
Witches
,
or
the
sucking
of
their
bodies
,
or
the
having
carnal
Copulation
with
them
,
which
must
of
necessity
be
lyes
and
figments
,
because
the
Holy
Ghost
hath
not
warned
us
of
any
such
,
which
we
ought
certainly
to
believe
he
would
have
done
,
if
there
had
been
any
such
matter
.
And
the
holy
Apostle
,
who
was
not
ignorant
of
gravius
insidiantem
habere
Satanam
.
And
he
that
so
often
hath
given
us
warning
of
the
wiles
,
devices
,
and
snares
of
the
Devil
,
if
there
had
been
any
such
dangerous
snare
as
this
,
would
without
doubt
have
given
us
notice
of
it
.
2.
We
are
to
consider
the
end
of
this
Warfare
,
that
it
is
for
no
less
than
a
Crown
,
and
that
not
a
terrestrial
,
but
a
celestial
one
,
not
a
fading
one
,
but
an
everlasting
one
,
a
Crown
of
eternal
life
,
of
immortal
glory
,
even
for
an
house
given
of
God
,
eternal
in
the
Heavens
.
Therefore
this
being
a
thing
of
the
greatest
concern
that
belongs
to
a
Christian
,
the
Apostle
would
not
doubtlesly
omit
any
thing
that
had
been
necessary
to
the
obtaining
of
such
an
inestimable
prize
,
and
such
an
important
Victory
;
and
therefore
cannot
in
reason
have
concealed
or
omitted
such
a
weighty
matter
as
a
visible
League
,
and
the
like
,
if
there
had
been
any
such
thing
.
3.
We
are
to
consider
that
this
Armor
prescribed
for
the
Souldiers
of
Jesus
Christ
,
is
the
whole
armor
of
God
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
compleat
armor
of
God
(
as
Dr.
Hammond
renders
it
)
perfect
both
for
defence
and
offence
.
And
therefore
the
Apostle
describes
it
fully
by
a
Metaphor
,
taken
from
such
Arms
as
the
Roman
or
other
Nations
in
his
time
did
use
,
saying
:
Stand
therefore
,
having
your
loyns
girt
about
with
truth
,
and
having
on
the
breast-plate
of
righteousness
:
And
your
feet
shod
with
the
preparation
of
the
Gospel
of
peace
.
Above
all
taking
the
shield
of
faith
,
wherewith
ye
shall
be
able
to
quench
all
the
fiery
darts
of
the
wicked
.
And
take
the
helmet
of
salvation
,
and
the
sword
of
the
spirit
,
which
is
the
word
of
God
.
Praying
always
with
all
prayer
and
supplication
in
the
spirit
,
and
watching
thereunto
with
all
perseverance
and
supplication
for
all
Saints
.
And
as
it
is
a
compleat
and
perfect
Armor
,
both
in
respect
of
defence
and
offence
;
so
it
is
a
spiritual
,
not
a
carnal
,
corporeal
,
or
bodily
armor
,
because
the
warfare
is
not
against
flesh
and
blood
,
but
against
spiritual
wickedness
in
high
places
,
against
spiritual
enemies
,
not
against
corporeal
and
carnal
ones
;
for
as
the
enemies
are
and
the
warfare
,
so
are
the
armor
and
weapons
.
From
whence
we
truly
urge
,
that
the
Apostle
led
by
the
Holy
Ghost
,
and
the
Wisdom
of
the
Father
,
and
knowing
the
whole
counsel
of
God
(
especially
in
this
point
)
hath
omitted
nothing
that
is
fitting
armor
for
a
Christian
either
of
defence
or
offence
,
whereby
he
may
be
inabled
to
get
the
victory
against
Satan
,
and
all
his
spiritual
Army
.
And
therefore
that
either
Satan
hath
not
power
,
or
doth
not
assault
Christians
after
a
visible
,
carnal
,
and
bodily
manner
,
or
else
that
the
Holy
Ghost
hath
been
defective
in
prescribing
armor
against
such
assaults
,
and
consequently
that
the
armor
of
a
Souldier
of
Jesus
Christ
is
not
compleat
,
or
else
there
is
no
such
bodily
assaults
of
Satan
at
all
,
as
to
tempt
visibly
,
to
make
a
corporeal
League
,
to
suck
upon
the
Witches
bodies
,
nor
to
have
carnal
Copulation
with
them
.
But
we
affirm
,
and
that
(
as
we
conceive
)
with
sound
reason
,
that
the
Scriptures
in
this
particular
of
a
Christians
armor
,
and
the
compleatness
of
it
,
is
abundantly
sufficient
against
all
spiritual
assaults
whatsoever
,
and
consequently
that
there
is
no
other
kind
of
assaults
but
meerly
spiritual
,
and
therefore
the
Word
of
God
,
the
most
proper
Medium
with
sound
reason
,
to
judge
of
the
power
of
Spirits
and
Devils
by
.
3.
That
the
Scriptures
and
sound
reason
are
the
only
true
and
proper
Medium
to
decide
these
Controversies
by
,
is
most
undeniably
apparent
,
because
God
is
a
Spirit
,
and
the
invisible
God
,
and
therefore
best
knows
the
nature
and
power
of
the
spiritual
and
invisible
World
,
and
being
the
God
of
truth
,
can
and
doth
inform
us
of
their
power
and
operations
,
better
than
the
vain
lyes
and
figments
of
the
Heathen
Poets
,
or
the
dreams
of
the
Platonick
School
,
either
elder
or
later
,
nay
better
than
all
the
notional
and
groundless
speculations
of
the
School-men
,
of
whom
it
may
truly
be
said
that
,
Rivulo
divinae
Scripturae
relicto
,
in
abyssos
vanarum
opinionum
incidêrunt
.
Nay
these
can
better
inform
us
in
this
point
,
than
the
Writings
of
all
Mortals
besides
,
and
therefore
whatsoever
may
be
said
to
the
contrary
,
may
receive
its
answer
from
the
Father
:
Quod
de
Scripturis
sacris
authoritatem
non
habet
,
eâdem
facilitate
the
King
eternal
,
immortal
,
invisible
,
and
the
only
wise
God
,
of
none
can
we
so
truly
and
certainly
learn
these
things
,
as
of
him
who
hath
plentifully
taught
us
in
his
Word
all
things
necessary
to
Salvation
,
that
the
man
of
God
may
be
perfect
,
throughly
furnished
to
every
good
work
.
Nay
he
is
the
Father
of
Spirits
,
and
therefore
truly
knoweth
,
and
can
and
doth
teach
us
their
Natures
,
Offices
,
and
Operations
.
4.
The
Scriptures
(
especially
the
Writings
of
Moses
)
considered
only
as
Historical
,
are
of
more
antiquity
,
verity
,
and
certainty
both
as
to
Doctrine
,
Precepts
,
matters
of
Fact
,
and
Chronology
,
than
all
other
Histories
whatsoever
,
whether
of
the
Phenicians
,
Egyptians
,
Stilling
fleet
hath
sufficiently
proved
.
Now
if
there
had
been
such
an
one
as
a
Witch
,
that
made
a
visible
League
with
the
Devil
,
and
upon
whose
body
he
suckt
,
and
with
whom
he
had
carnal
Copulation
,
something
of
that
nature
would
doubtless
have
been
recorded
in
the
Scriptures
,
of
which
notwithstanding
there
is
not
the
least
tittle
or
mention
.
And
Moses
who
was
so
perfect
a
Law-giver
,
as
in
a
manner
to
omit
no
kind
or
sort
of
sin
or
evil
that
men
possibly
could
commit
,
but
to
forbid
it
,
and
make
a
Law
against
it
,
could
never
have
left
out
such
an
horrid
,
unnatural
,
and
hellish
wickedness
as
carnal
Copulation
with
the
fallen
Angels
,
if
there
had
been
any
such
matter
.
For
he
saith
,
after
he
had
forbidden
all
sorts
of
Fornications
,
Adulteries
,
and
Incests
:
Thou
shalt
not
lye
with
mankind
,
as
with
womankind
:
it
is
abomination
.
Neither
shalt
thou
lye
with
any
beast
to
defile
thy self
therewith
:
neither
shall
any
woman
stand
before
a
beast
to
lye
down
thereto
:
it
is
confusion
.
Defile
not
your selves
in
any
of
these
things
:
for
in
all
these
the
nations
are
defiled
,
which
I
cast
out
before
you
.
Now
it
cannot
be
rationally
imagined
,
that
Moses
having
named
and
prohibited
the
less
sins
of
bestial
Copulation
and
Sodomy
,
would
have
left
out
that
which
is
the
most
horrid
and
execrable
of
all
others
,
to
wit
,
carnal
Copulation
with
Devils
,
if
there
had
been
any
such
thing
either
in
possibility
or
act
.
And
therefore
we
may
conclude
according
to
the
rules
of
sound
reason
,
that
there
is
no
such
matter
,
and
that
the
Scriptures
are
the
most
fit
Medium
to
decide
these
Controversies
.
5.
The
Scriptures
and
sound
reason
are
the
most
fit
Mediums
to
determine
these
things
by
,
because
there
is
nothing
that
any
hath
written
upon
this
Subject
(
though
the
Authors
be
superfluously
numerous
)
but
if
it
agree
not
with
the
principles
of
right
reason
,
and
the
rules
of
the
Scriptures
,
they
ought
to
be
rejected
.
For
what
is
not
consonant
to
right
reason
,
ought
not
to
be
received
by
any
that
truly
are
rational
Creatures
;
and
what
agrees
not
with
the
Word
of
God
,
ought
not
to
be
entertained
by
any
that
are
or
would
be
accounted
good
or
true
Christians
.
And
if
all
the
gross
fables
,
lyes
,
impossibilities
,
and
nonsensical
stories
that
Demonographers
and
Witchmongers
have
related
and
accumulated
together
,
were
brought
to
the
test
of
the
Scriptures
and
sound
reason
,
they
would
soon
be
hissed
off
the
Stage
,
and
find
few
believers
or
embracers
of
them
.
But
alas
!
all
(
nay
few
men
)
have
the
right
use
and
exercise
of
their
rational
faculty
,
but
men
to
see
to
are
in
themselves
as
beasts
;
and
therefore
we
may
all
pray
with
the
Apostle
to
be
delivered
6.
The
Scriptures
and
right
reason
have
declared
all
things
concerning
Spirits
either
good
or
bad
,
as
also
all
sorts
of
Diviners
(
or
Witches
,
if
you
will
have
them
called
so
)
and
the
nature
,
power
,
operations
,
and
actions
of
them
,
more
than
any
other
Book
that
was
written
before
the
time
of
our
Saviours
Birth
(
the
dreams
and
whimsies
of
the
Platonists
only
excepted
)
or
for
the
space
of
three
hundred
years
after
,
and
therefore
are
the
most
fit
Medium
and
Authority
to
determine
these
things
by
.
1.
For
first
it
is
manifest
,
that
all
things
are
ordered
by
the
wisdom
of
the
Almighty
,
who
hath
done
whatsoever
he
would
both
in
Heaven
,
and
he
doth
according
to
his
will
in
the
army
of
heaven
,
and
among
the
inhabitants
of
the
earth
:
and
none
can
stay
his
hand
,
or
say
unto
him
,
What
dost
thou
?
And
these
things
God
doth
not
by
a
naked
prescience
,
but
by
his
divine
will
,
providence
,
and
ordination
,
as
a
learned
Divine
hath
taught
us
in
these
words
:
Est
hoc
inprimis
necessarium
&
salutare
Christiano
nôsse
,
quòd
Deus
nihil
praescit
contingenter
,
sed
quòd
omnia
incommutabili
&
aeternâ
,
infallibilique
voluntate
&
providet
,
&
praeponit
,
&
facit
.
So
it
was
only
his
will
,
decree
,
and
determination
,
that
Christ
should
not
be
born
,
or
assume
humane
nature
visibly
,
but
at
that
precise
time
that
he
had
appointed
,
according
to
the
evidence
of
the
Apostle
.
But
when
the
fulness
of
time
was
come
,
God
sent
forth
his
Son
made
of
a
woman
,
made
under
the
law
.
And
when
that
fulness
of
time
was
come
that
he
sent
him
,
then
did
the
divine
Wisdom
and
Providence
ordain
all
means
,
objects
and
occasions
,
whereby
the
fulness
of
the
Godhead
that
dwelt
in
him
bodily
,
might
be
made
manifest
,
by
working
of
miracles
,
both
by
himself
and
his
Apostles
,
therefore
were
there
so
many
several
sorts
of
Demoniacks
,
blind
,
lame
,
dumb
,
deaf
,
and
diseased
,
not
by
chance
,
but
by
the
providence
of
the
Father
,
and
only
and
chiefly
that
the
work
of
God
might
be
manifest
in
them
,
for
the
Evangelist
tells
us
:
And
as
Jesus
passed
by
,
he
saw
a
man
which
was
blind
from
his
birth
.
And
his
Disciples
asked
him
,
saying
,
Master
,
who
did
sin
,
this
man
or
his
parents
,
that
he
was
born
blind
?
Jesus
answered
,
Neither
hath
this
man
sinned
,
nor
his
parents
,
but
that
the
works
of
God
should
be
made
manifest
in
him
.
Upon
which
place
Dr.
Hammond
doth
give
this
clear
Paraphrase
:
And
some
of
his
followers
asked
him
,
saying
,
Sir
,
was
it
any
sin
of
his
own
,
when
his
soul
was
in
another
body
,
or
was
it
some
sin
of
his
parents
at
the
time
of
his
conception
,
which
caused
this
blindness
in
him
?
Neither
his
own
,
nor
his
parents
sins
were
the
cause
of
this
blindness
of
his
,
but
Gods
secret
wisdom
,
who
meant
by
this
means
to
shew
forth
in
me
his
miraculous
power
among
you
.
And
though
the
Doctor
would
bring
in
the
opinion
of
Pythagoras
of
the
Transmigration
of
Souls
(
of
which
vain
traditional
fancies
he
is
almost
every
where
guilty
)
as
received
and
imbibed
in
by
some
of
the
Jews
that
then
followed
him
:
yet
it
appeareth
plainly
,
that
it
was
not
interrogated
by
the
Jews
,
but
by
his
Disciples
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
therefore
it
is
a
wonder
the
Doctor
should
be
so
grosly
mistaken
;
and
Theophylact
tells
us
thus
much
plainly
:
Neque
enim
Apostoli
Gentiles
nugas
receperunt
,
quo
anima
ante
corpus
in
alio
mundo
versans
peccet
,
ac
deinde
poenam
quandam
recipiat
in
corpus
descendens
.
Piscatores
cùm
essent
,
neque
audiverant
tale
quiddam
,
quia
haec
Philosophorum
dogmata
erant
.
And
so
declareth
,
that
the
Disciples
having
seen
Christ
heal
the
man
that
had
thirty
eight
years
been
impotent
and
lame
,
and
had
said
unto
him
,
Behold
thou
art
made
whole
,
sin
no
more
lest
a
worse
thing
come
unto
thee
,
did
conceive
,
that
this
man
being
born
blind
,
it
had
been
a
punishment
upon
him
,
either
for
his
own
sins
,
or
the
sins
of
his
parents
,
and
so
doubting
asked
the
question
.
And
so
also
do
St.
Austin
That
neither
had
this
man
sinned
,
nor
his
parents
,
the
learned
Father
giveth
a
satisfactory
answer
,
saying
:
Nunquid
vel
ipse
sine
originali
peccato
natus
erat
,
vel
vivendo
nihil
addiderat
?
Habebant
ergo
peccatum
,
&
ipse
&
parentes
ejus
,
sed
non
ipso
peccato
factum
est
ut
caecus
nasceretur
.
in
whom
dwelt
the
fulness
of
the
Godhead
bodily
,
with
a
purpose
to
manifest
the
same
by
his
great
and
wonderful
Miracles
:
so
in
his
divine
Wisdom
he
had
ordered
fit
subjects
and
objects
upon
whom
that
power
might
be
made
manifest
.
And
therefore
were
there
such
strange
diseases
offered
,
especially
in
Demoniacks
,
that
can
hardly
be
parallel'd
in
any
one
Country
of
that
small
compass
,
and
in
so
short
a
time
,
and
all
that
the
works
of
God
might
be
manifest
by
that
ever-blessed
Saviour
of
Mankind
,
Jesus
Christ
.
And
though
there
were
so
many
persons
,
so
many
several
ways
perplexed
and
afflicted
both
in
their
minds
and
bodies
,
as
some
made
deaf
and
dumb
,
some
torn
and
contorted
in
their
members
,
some
thrown
on
the
ground
,
some
into
the
fire
,
some
driven
to
live
amongst
the
graves
and
monuments
,
and
yet
all
these
cured
by
our
blessed
Saviour
:
Yet
is
there
no
mention
made
of
any
that
had
made
a
visible
League
with
the
Devil
,
nor
upon
whose
bodies
he
suckt
,
nor
with
whom
he
had
carnal
Copulation
,
nor
whom
he
had
transubstantiated
into
Wolves
,
Dogs
,
Hares
,
Cats
,
or
Squirrels
;
to
have
cured
which
would
have
been
as
great
a
miracle
as
any
of
the
rest
,
but
there
were
no
such
matters
;
and
therefore
we
may
safely
conclude
,
there
never
were
,
are
,
or
can
be
any
such
matters
,
whatsoever
may
be
said
to
the
contrary
.
2.
In
the
New
Testament
there
is
mention
made
of
several
sorts
of
deceiving
Impostors
,
Diviners
,
or
Witches
,
who
were
all
discovered
and
conquered
by
that
power
that
Christ
had
given
unto
the
Apostles
;
as
for
instance
:
Simon
,
which
before
time
in
the
same
city
used
sorcery
,
and
bewitched
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
people
of
Samaria
,
giving
out
that
himself
was
some
great
one
.
To
whom
they
gave
heed
from
the
least
to
the
greatest
,
saying
,
This
man
is
the
great
power
of
God
.
And
to
him
they
had
regard
,
because
that
of
long
time
he
had
bewitched
them
with
sorceries
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
seducebat
populum
suis
magicis
praestigiis
,
saith
Tremellius
;
and
Beza
,
Exercuerat
artem
magicam
,
&
gentem
Samariae
obstupefecerat
;
who
when
he
would
have
bought
the
gift
of
the
Holy
Ghost
with
money
,
was
rejected
by
Peter
as
an
Impostor
and
Counterfeit
,
that
he
was
in
the
gall
of
bitterness
.
Such
another
was
Elymas
the
Sorcerer
(
for
so
is
his
name
by
interpretation
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
who
was
stricken
blind
by
St.
Paul
.
Such
an
one
was
the
We
adjure
you
by
Jesus
whom
Paul
preacheth
.
But
the
man
in
whom
the
evil
spirit
was
,
leapt
on
them
,
and
overcame
them
,
and
prevailed
against
them
,
so
that
they
fled
out
of
that
house
naked
and
wounded
.
But
amongst
these
several
sorts
of
Diviners
,
Impostors
,
or
Witches
,
there
were
none
that
had
made
a
visible
League
with
the
Devil
,
nor
upon
whose
bodies
he
suckt
,
nor
that
had
carnal
Copulation
with
him
,
nor
were
changed
into
Cats
,
Dogs
,
or
Wolves
:
but
if
the
Devil
had
had
any
such
power
,
or
had
there
been
any
such
sort
of
Witches
,
the
divine
Wisdom
and
Providence
would
have
ordained
some
of
them
then
to
have
been
made
apparent
,
that
his
power
by
Christ
and
the
Apostles
,
might
have
been
shewed
as
well
in
the
greater
as
in
the
less
:
and
that
for
the
more
full
manifestation
of
the
Works
of
God
,
as
for
a
more
triumphant
declaration
of
the
power
of
Christ
in
conquering
him
and
his
Kingdom
,
and
for
a
more
ample
warning
and
instruction
to
the
Children
of
God
to
avoid
the
snares
and
wiles
of
the
Devil
;
but
there
being
no
such
,
then
we
must
rationally
conclude
,
that
Having
now
sufficiently
proved
,
that
the
Scriptures
and
sound
Reason
are
the
proper
Mediums
to
decide
these
difficulties
by
,
we
shall
in
the
next
place
shew
the
invalidity
of
some
ways
used
by
the
most
Authors
,
to
prove
and
defend
these
Tenents
,
and
ab
uno
disce
omnes
,
take
Mr.
Glanvil
For
all
,
in
his
own
words
:
That
To
which
we
shall
give
this
smart
Reply
.
Not
to
make
the
Proposition
universal
,
generally
to
deny
the
evidence
of
authory
and
sense
;
no
,
far
be
it
from
me
to
run
into
that
wild
and
sensless
absurdity
,
which
were
in
a
manner
to
destroy
the
credibility
of
all
humane
testimony
:
But
we
shall
here
speak
of
the
evidence
of
authority
and
sense
with
this
restriction
and
limitation
,
to
these
Particulars
.
1.
Those
Authors
that
write
of
Apparitions
and
Spirits
.
2.
Those
that
treat
of
Diabolical
Leagues
and
Contracts
.
3.
Those
that
mention
the
Devil
sucking
of
the
Witches
body
,
carnal
Copulation
with
them
,
their
being
changed
into
Hares
,
Dogs
,
Cats
,
and
Wolves
,
and
the
like
.
These
Authors
we
say
are
to
be
read
with
caution
,
and
their
relations
not
to
be
credited
,
except
better
proof
be
given
to
evidence
the
matters
of
fact
,
than
hitherto
hath
been
brought
by
any
,
and
that
for
these
especial
reasons
and
necessary
cautions
.
1.
The
Authors
that
have
recorded
stories
of
this
nature
,
are
to
be
seriously
considered
,
whether
they
have
related
the
matter
of
fact
by
their
own
proper
knowledge
,
as
eye
and
ear-witnesses
of
it
,
or
have
taken
it
up
by
hear-say
,
common
fame
,
or
the
relation
of
others
:
and
if
what
they
relate
,
were
not
of
their
own
certain
knowledge
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
then
is
it
of
little
or
no
credit
at
all
;
for
the
other
that
relates
it
,
might
be
guilty
either
of
active
or
passive
deception
and
delusion
,
or
might
have
heard
it
from
another
,
or
by
common
report
:
of
all
which
there
is
no
certainty
,
but
leaveth
sufficient
grounds
for
dubitation
,
and
is
sufficient
to
caution
a
prudent
person
altogether
to
suspend
his
assent
,
until
better
proof
can
be
brought
.
There
is
a
story
related
by
Plinius
Caecilius
to
his
Philip
Camerarius
himself
,
who
though
a
very
Learned
man
,
yet
in
things
of
this
nature
too
extremely
credulous
)
and
urged
it
for
proof
,
as
a
matter
of
great
credit
and
authority
,
when
we
cannot
discern
that
it
affords
any
credible
ground
to
a
rational
man
to
believe
it
,
not
only
because
the
very
matter
it self
,
and
the
circumstances
of
it
,
do
yield
sufficient
grounds
of
the
suspicion
of
its
verity
;
but
chiefly
because
Pliny
doth
but
relate
it
by
hear-say
,
exponam
ut
accepi
,
and
of
it
and
the
rest
he
desires
the
opinion
of
his
Friend
Sura
,
from
whom
we
do
not
find
any
answer
.
The
story
taken
from
Plutarch
(
a
grave
Author
,
if
he
be
considered
as
an
Heathen
malus
Genius
appearing
2.
And
as
evidence
of
the
matter
of
fact
recorded
from
the
relation
of
others
,
is
of
no
validity
to
a
judicious
person
:
so
if
the
matter
of
fact
be
witnessed
but
by
one
single
testimony
(
though
an
eye
or
an
ear-witness
)
it
is
not
sufficient
,
because
one
single
person
may
be
imperfect
in
some
senses
,
or
under
some
distemper
,
and
so
be
no
proper
Judge
of
what
it
sees
or
hears
;
and
the
Word
of
Truth
tells
us
,
That
in
the
mouth
of
two
or
three
witnesses
every
word
shall
be
established
;
and
therefore
we
are
not
(
especially
in
such
abstruse
matters
as
these
)
to
trust
the
evidence
of
one
single
testimony
.
To
make
clear
this
Particular
,
we
shall
relate
a
story
or
two
from
the
credit
of
the
Reverend
and
Learned
Bishop
Hall
,
joyned
with
his
judgment
of
such
weak
and
feigned
Tales
,
one
of
Johannes
à
Jesu
Maria
,
a
modern
Carmelite
,
writing
the
Life
of
Theresia
(
Sainted
lately
by
Gregory
XV.
)
tells
us
,
that
as
she
was
a
vigilant
Overseer
of
her
Votaries
in
her
life
,
so
in
and
after
death
she
would
not
be
drawn
away
from
her
care
and
attendance
:
For
(
saith
he
)
if
any
of
her
Sisters
did
but
talk
in
the
set
hours
of
their
silence
,
she
was
wont
by
three
knocks
at
the
door
of
the
Cell
,
to
put
them
in
mind
of
their
enjoyned
taciturnity
.
And
on
a
time
appearing
(
as
she
did
often
)
in
a
lightsome
brightness
to
a
certain
Carmelite
,
is
said
thus
to
bespeak
him
;
Nos
coelestes
,
ac
vos
exules
amore
ac
puritate
foederati
esse
debemus
,
&c.
We
Citizens
of
Heaven
,
and
ye
exiled
Pilgrims
on
earth
,
ought
to
be
linked
in
a
League
of
love
and
purity
,
&c.
Methinks
the
Reporter
(
saith
the
Bishop
)
should
fear
this
to
be
too
much
good
fellowship
for
a
Saint
;
I
am
sure
neither
Divine
nor
Ancient
story
had
wont
to
afford
such
familiarity
:
and
many
have
misdoubted
the
agency
of
worse
,
where
have
appeared
less
causes
of
suspicion
.
That
this
was
(
if
any
thing
)
an
ill
Spirit
under
that
face
,
I
am
justly
confident
;
neither
can
any
man
doubt
,
that
looking
further
into
the
relation
,
finds
him
to
come
with
a
ly●
in
his
mouth
.
For
thus
he
goes
on
;
[
We
Celestial
ones
behold
the
Deity
,
ye
banished
ones
worship
the
Eucharist
,
which
ye
ought
to
worship
with
the
same
affection
wherewith
we
adore
the
Deity
]
such
perfume
doth
this
holy
Devil
leave
behind
him
.
The
like
might
be
instanced
in
a
thousand
Apparitions
of
this
kind
,
all
worthy
of
the
same
entertainment
.
This
is
a
story
from
one
single
person
,
a
lying
Carmelite
,
one
that
for
interest
,
and
upholding
of
Superstition
and
Idolatry
,
had
feigned
and
forged
it
;
for
in
it self
it
appeareth
to
be
a
meer
falsity
and
figment
,
as
any
rational
man
may
easily
discern
,
and
so
are
a
thousand
stories
of
this
kind
worthy
of
the
like
entertainment
,
that
is
,
to
be
condemned
for
most
horrid
lyes
.
Another
he
tells
us
:
Amongst
Magdalen
de
la
Croix
,
in
the
year
of
our
Lord
Christ
1545
,
&c.
The
third
from
the
mouth
of
another
lying
Fryar
named
Jacobus
de
Pozali
,
in
his
Sermon
,
That
St.
Macarius
once
went
about
to
Now
whatsoever
credit
this
Learned
man
(
who
in
things
of
this
kind
appeareth
to
be
as
vainly
credulous
as
any
)
doth
seem
to
give
unto
these
,
or
what
use
soever
he
would
make
of
them
,
it
is
undeniably
manifest
to
all
impartial
judgments
,
that
they
were
but
absolute
forgeries
and
knacks
of
Imposture
and
Knavery
,
and
(
according
to
his
own
opinion
)
may
justly
be
ranked
amongst
those
thousand
Apparitions
of
this
kind
,
all
worthy
of
the
same
entertainment
,
that
is
,
to
be
rejected
for
abominable
lyes
or
forgeries
,
and
that
for
these
reasons
.
1.
Because
they
are
not
attested
by
any
sincere
and
uncorrupt
ear
and
eye-witnesses
,
but
by
reports
and
relations
,
and
that
of
those
that
were
corrupt
and
partial
,
or
Accomplices
to
bring
to
pass
the
fraud
and
imposture
.
2.
If
they
be
run
up
to
their
first
Author
or
Venter
of
the
Tale
,
he
will
but
be
found
a
single
Witness
,
which
is
utterly
insufficient
in
evidencing
truly
a
matter
of
fact
.
3.
The
Relaters
of
them
did
publish
them
for
interest
sake
,
and
upon
design
to
advance
false
Doctrine
,
Worship
,
Superstition
,
and
Idolatry
,
and
therefore
are
not
of
validity
and
credit
.
4.
In
themselves
(
if
strictly
considered
)
they
will
appear
to
be
lying
,
ridiculous
,
contradictory
in
themselves
,
and
contrary
to
the
authority
of
Divine
Writ
,
and
dissonant
to
sound
and
right
reason
,
and
therefore
ought
to
have
no
other
entertainment
,
but
as
abominable
lyes
and
forgeries
.
3.
But
if
matters
of
fact
be
witnessed
and
attested
by
many
or
divers
persons
that
were
ear
and
eye-witnesses
,
yet
may
their
testimony
bear
no
weight
in
the
balance
of
Justice
or
right
Reason
,
because
they
may
be
corrupt
in
point
of
interest
,
and
so
have
their
judgments
mis-guided
and
biassed
by
the
corruption
of
their
desires
and
affections
,
or
relate
things
out
of
spleen
,
envy
,
and
malice
;
and
so
may
not
in
these
mysterious
matters
be
fit
authority
to
rely
upon
,
nor
competent
evidence
in
these
particulars
,
as
Dr.
Casaubon
is
forced
to
confess
in
these
words
:
In
the
relation
of
strange
Every
one
of
these
particulars
would
require
a
particular
consideration
.
For
if
there
be
interest
in
point
of
Religion
,
then
all
authorities
,
all
colour
of
reason
is
drawn
in
to
make
good
this
interest
,
and
verity
is
commonly
stifled
in
this
contest
for
selfness
and
interest
,
and
the
adverse
parties
stigmatized
with
all
the
filthy
lyes
and
enormous
crimes
that
can
be
invented
,
as
is
most
manifest
in
these
instances
.
The
Popish
party
finding
themselves
hindred
and
opposed
in
point
of
the
highest
interest
,
have
forged
a
thousand
false
stories
and
tales
to
make
good
the
interest
of
their
Party
,
and
have
left
no
dirt
and
dung
unscraped
up
to
throw
in
the
faces
of
their
Opponents
;
and
so
have
each
Party
done
against
other
,
where
religious
interest
was
the
quarrel
,
as
Bishop
Hall
hath
truly
observed
in
this
passage
,
where
he
is
shewing
the
abominable
corruptions
of
the
Church
of
Rome
:
A
Religion
that
cares
not
by
what
wilful
falshoods
James
(
An.
87.
)
for
the
establishment
of
Popery
,
our
casting
the
crusts
of
our
Sacrament
to
Dogs
,
and
ten
thousand
of
this
nature
,
maliciously
raised
against
knowledge
and
conscience
,
for
the
disgrace
of
those
whom
they
would
have
hated
,
e're
known
.
The
rise
of
this
opinion
that
we
are
disputing
against
,
that
the
Devil
makes
a
visible
and
corporeal
League
with
the
Witches
,
that
he
sucks
upon
their
bodies
,
hath
carnal
Copulation
with
them
,
and
that
they
are
changed
into
Hares
,
Dogs
,
Cats
,
or
Wolves
,
and
the
like
,
was
soon
after
the
thirteenth
hundred
year
of
Christ
,
when
as
Frederick
the
Second
had
made
a
Law
temporal
,
for
the
burning
of
Hereticks
.
And
not
long
after
that
,
was
the
Inquisition
set
up
in
Rome
and
Spain
,
and
then
did
the
Inquisitors
and
their
Adherents
,
draw
in
from
the
Heathen
Poets
,
and
all
other
Authors
,
whatsoever
might
carry
any
colour
of
authority
or
reason
,
the
better
to
countenance
their
bloody
and
unjust
proceedings
,
where
they
drew
thousands
of
people
into
the
snare
of
the
Inquisition
for
pretended
Witchcraft
,
which
they
made
to
be
Heresie
.
And
whatsoever
these
have
written
concerning
these
things
,
such
as
Delrio
,
Bodinus
,
Romigius
,
Springerus
,
Niderus
,
Spineus
,
Grillandus
,
and
a
whole
rabble
besides
not
necessary
to
be
named
,
are
nothing
but
lyes
and
forgeries
,
and
deserve
no
credit
at
all
for
these
reasons
.
1.
Because
as
many
of
them
as
either
were
Inquisitors
themselves
,
or
those
that
had
any
dependence
upon
them
,
or
received
benefit
by
their
proceedings
,
are
all
unjust
and
corrupt
Authors
and
Witnesses
,
as
writing
and
bearing
witness
for
their
own
ends
,
interest
,
and
profit
,
having
a
share
in
the
Goods
and
Estates
of
all
that
were
convicted
and
condemned
:
and
the
Wolf
and
Raven
will
be
sure
to
give
judgment
on
the
Serpents
side
,
that
he
may
devour
the
man
,
though
never
so
innocent
,
because
they
hope
to
have
a
share
of
his
flesh
,
or
at
least
to
pick
the
bones
.
2.
These
Authors
that
were
the
first
Broachers
of
these
monstrous
stories
of
Apparitions
and
Witches
,
and
are
so
frequently
quoted
by
others
,
(
that
ought
to
have
been
more
wary
,
and
might
have
seen
reason
enough
to
have
rejected
all
their
feigned
lyes
and
delusions
)
were
not
only
sharers
in
the
spoil
of
the
Goods
of
the
condemned
(
who
were
judged
per
fas
,
&
nefas
)
but
also
had
another
base
end
and
interest
,
to
wit
,
to
advance
the
opinion
of
Purgatory
,
praying
for
the
dead
,
setting
up
the
vain
Superstitions
of
the
virtue
of
the
sign
of
the
Cross
,
holy
Water
,
and
the
like
.
And
therefore
they
did
forge
so
many
stories
of
Apparitions
,
and
Souls
coming
forth
of
Purgatory
,
and
recorded
so
many
false
,
lying
,
and
impossible
things
from
the
forced
,
extorted
,
and
pretended
confessions
of
the
Witches
themselves
,
which
were
nothing
else
but
an
Hotch-potch
of
horrid
and
abominable
lyes
,
not
to
be
credited
,
because
the
Authors
only
invented
them
,
to
promote
their
own
base
ends
and
wretched
interests
.
Again
,
where
Authors
are
engaged
for
interest
sake
,
they
fall
into
heat
,
passion
,
malice
,
and
envy
,
and
what
they
cannot
make
out
by
strength
of
arguments
,
they
labour
to
make
good
by
lyes
and
scandals
,
as
is
most
apparent
in
this
one
Example
we
shall
here
give
.
Henricus
Cornelius
Agrippa
,
a
person
in
his
time
well
known
to
most
of
the
Learned
in
Europe
,
and
admired
for
his
general
and
universal
skill
in
all
kind
of
Learning
,
having
published
a
Piece
which
he
styled
,
A
Declaration
of
the
incertitude
and
vanity
of
Sciences
and
Arts
,
and
the
excellency
of
the
Word
of
God
:
wherein
amongst
other
things
he
had
sharply
taxed
the
Monks
and
Fryars
,
and
other
Orders
,
of
their
ignorance
,
idleness
,
and
many
other
crimes
and
misdemeanors
,
whereby
certain
Theologasters
of
Lovain
(
netled
with
their
own
guilt
)
did
in
bitter
malice
draw
up
certain
Articles
against
him
,
therein
accusing
him
of
Errour
,
Impiety
,
and
Heresie
,
and
had
so
far
incensed
Charles
the
Fifth
then
Emperour
against
him
,
that
he
had
commanded
Agrippa
unheard
to
make
a
Recantation
.
But
he
writing
a
strong
,
polite
,
and
pithy
Apology
,
gave
them
such
a
responsion
,
that
afterwards
they
did
never
reply
;
by
which
,
and
the
mediation
of
divers
learned
Friends
,
who
gave
Caesar
a
right
information
of
the
end
and
drift
of
that
Book
,
and
of
the
things
therein
contained
,
He
was
pacified
,
and
brought
to
a
better
understanding
of
the
matter
.
Yet
this
could
not
protect
Agrippa
from
the
virulent
malice
of
the
Popish
Witchmongers
,
but
that
they
forged
most
abominable
lyes
and
scandals
against
him
,
especially
that
wretched
and
ignorant
Monk
Paulus
Jovius
,
that
was
not
ashamed
to
record
in
his
Book
intituled
,
De
Elogiis
doctorum
Virorum
,
that
Agrippa
carried
a
Cacodemon
about
with
him
,
Johannes
Wierus
,
one
that
was
educated
under
him
,
and
lived
familiarly
with
him
;
and
therefore
was
best
able
to
testifie
the
whole
truth
of
these
particulars
.
But
any
that
are
so
perversly
and
wilfully
blinded
as
to
have
a
sinister
opinion
of
this
person
,
(
who
ab
ineunte
aetate
in
literis
educatus
esset
,
quâ
fuit
ingenii
foelicitate
,
in
omni
artium
ac
disciplinarum
genere
ita
versatus
est
,
ut
Melchior
Adams
,
who
hath
written
his
Life
:
as
also
from
something
that
our
Country-man
,
who
called
himself
Eugenius
Philalethes
,
hath
clearly
delivered
:
so
that
none
can
be
ignorant
of
this
particular
,
but
such
as
wilfully
refuse
to
be
informed
Nay
where
interest
hath
a
share
,
truth
can
hardly
be
expected
,
though
it
be
but
in
more
trivial
things
,
as
even
but
for
aery
fame
and
vain-glory
,
as
may
be
manifest
in
Hierome
Cardan
,
who
was
a
man
of
prodigious
pride
and
vain-glory
,
which
led
him
(
as
the
Julius
Caesar
Scaliger
guilty
,
of
whom
it
may
truly
be
said
,
that
he
was
of
the
nature
of
those
of
the
Ottoman
Family
,
that
do
not
think
they
can
ever
raign
safely
,
unless
they
strangle
all
their
Brethren
;
so
he
did
not
think
that
he
could
aspire
to
the
Throne
of
being
the
Monarch
of
general
Learning
,
without
stifling
the
fame
and
reputation
of
Cardan
and
others
,
against
whom
he
hath
been
most
fell
,
and
impetuously
bitter
.
But
when
men
fall
out
about
professional
interest
,
then
the
stories
that
through
malice
they
invent
and
forge
one
against
another
,
are
incredible
,
as
is
manifest
in
many
Examples
;
but
we
shall
but
give
one
for
all
,
which
is
this
.
When
Paracelsus
,
returning
from
his
Peregrination
of
ten
years
and
above
,
was
called
to
be
Physical
Lecturer
Totius
Germaniae
decus
&
gloria
:
yet
this
was
not
sufficient
to
quiet
the
violent
and
virulent
mind
of
Thomas
Erastus
,
who
coming
to
be
setled
at
Basil
,
and
finding
that
he
could
not
outgo
nor
equal
Paracelsus
in
point
of
Medicinal
Practice
,
and
being
strongly
grounded
in
the
Aristotelian
Philosophy
,
and
the
Galenical
Physick
,
did
with
all
poyson
and
bitterness
labour
to
confute
the
Principles
of
Chymical
Physick
that
Paracelsus
had
introduced
;
and
lest
his
arguments
might
be
too
weak
,
he
backt
them
with
most
horrible
lyes
and
scandals
,
thinking
that
many
and
strong
accusations
(
though
never
so
false
)
would
not
be
easily
answered
,
nor
totally
washt
off
:
which
after
were
greedily
swallowed
down
by
Libanius
,
Conringius
,
Sennertus
,
and
many
others
:
so
apt
are
men
to
invent
,
and
suck
in
scandals
against
others
,
never
considering
how
false
and
groundless
they
are
,
or
may
be
:
for
that
he
wrongfully
and
falsely
accused
him
in
many
things
,
will
be
manifest
to
any
unbiassed
person
,
that
will
but
take
pains
to
read
his
Life
,
written
by
that
equitable
Judge
Melchior
Adams
,
and
that
large
Preface
the
learned
Physician
Fredericus
Bitiskius
hath
prefixed
to
his
Works
printed
at
Geneva
1648.
4.
But
if
the
Authors
that
report
matters
of
fact
in
reference
to
these
four
particulars
that
we
have
named
,
were
ear
and
eye
witnesses
,
and
not
single
,
but
a
greater
number
,
and
were
not
swayed
by
any
corrupt
or
self-interest
whatsoever
;
yet
all
this
is
not
sufficient
to
give
evidence
in
these
matters
,
except
they
be
rightly
qualified
in
other
things
,
that
are
necessarily
requisite
to
capacitate
a
person
rightly
to
judge
of
these
nice
and
difficult
matters
,
some
of
the
chief
of
which
we
shall
here
enumerate
.
1.
The
persons
that
are
fit
to
give
a
perfect
judgment
of
these
matters
,
ought
to
be
perfect
in
the
organs
of
their
senses
,
otherwise
they
may
easily
be
deceived
,
and
think
the
things
otherwise
than
indeed
they
are
;
so
some
defects
or
distempers
in
the
ears
,
eyes
,
or
the
rest
of
the
sensories
,
may
hinder
the
true
perception
of
things
acted
or
done
.
2.
They
ought
to
be
of
a
sound
judgment
,
and
not
of
a
vitiated
or
distempered
Phantasie
,
nor
of
a
melancholick
Temper
or
Constitution
;
for
such
will
be
full
of
fears
,
and
strange
imaginations
,
taking
things
as
acted
and
wrought
without
,
when
they
are
but
only
represented
within
.
These
will
take
a
bush
to
be
a
Boggard
,
and
a
black
sheep
to
be
a
Demon
;
the
noise
of
the
wild
Swans
flying
high
upon
the
nights
,
to
be
Spirits
,
or
(
as
they
call
them
here
in
the
North
)
Gabriel-Ratchets
,
the
calling
of
a
Daker-hen
in
the
Meadow
to
be
the
Whistlers
,
the
howling
of
the
female
Fox
in
a
Gill
,
or
a
Clough
for
the
male
,
when
they
are
for
copulation
,
to
be
the
cry
of
young
Children
,
or
such
Creatures
,
as
the
common
people
call
Fayries
,
and
many
such
like
fancies
and
mistakes
.
3.
They
ought
to
be
clear
and
free
from
those
imbibed
notions
of
Spirits
,
Hobgoblins
,
and
Witches
,
which
have
been
instamped
upon
their
Phantasies
from
their
very
young
years
,
through
ignorant
and
superstitious
education
,
wherewith
generally
all
mankind
is
infected
,
and
but
very
few
that
get
themselves
extricated
from
those
delusive
Labyrinths
,
that
parents
and
ignorance
have
instilled
into
them
.
From
hence
it
is
,
that
not
only
the
stolid
and
stupid
Vulgar
,
but
even
persons
otherwise
rational
enough
,
do
commonly
attribute
those
sleights
and
tricks
that
our
common
Jugglers
play
,
unto
the
Devil
,
when
they
are
only
performed
by
Leger-de-main
,
or
sleight
of
hand
,
Boxes
,
and
Instruments
aptly
fitted
;
and
will
not
stick
to
believe
,
and
strongly
to
affirm
to
others
,
that
they
have
seen
the
Jugglers
Familiar
or
Devil
,
when
it
was
but
a
poor
Squirrels
skin
stuffed
with
hair
or
moss
,
and
nimbly
agitated
by
the
hands
of
the
Juggler
:
which
makes
me
call
to
mind
a
very
lepid
and
pertinent
Accident
that
once
in
my
younger
years
happened
in
Burrow
bridge
upon
a
great
Fayr
holden
there
upon
St.
Barnabas
day
:
I
being
in
Company
with
divers
John
Gypsie
,
being
as
black
as
any
of
that
Tribe
,
with
a
Feather
in
his
Hat
,
a
silk
slasht
Doublet
,
upon
a
fair
Holland
Half-shirt
,
counterfeiting
himself
half
drunk
,
and
reeling
to
and
fro
,
with
a
fine
Tape
or
Incle-string
tyed
fast
together
at
the
two
ends
,
and
throwing
it
,
(
as
it
were
)
carelesly
two
or
three
times
about
a
smooth
Rod
,
that
another
man
held
by
both
ends
,
and
then
putting
the
bout
of
the
Tape
upon
the
one
end
of
the
Rod
,
and
then
crying
,
It
is
now
fast
for
five
shillings
;
but
no
sooner
reeling
and
looking
aside
,
the
man
that
held
the
Rod
did
put
off
the
bout
of
the
Tape
again
,
and
still
John
Gypsie
,
would
cry
and
bet
that
it
was
fast
,
then
would
there
come
two
or
three
,
and
bet
with
him
,
and
win
,
and
go
away
(
as
it
were
)
laughing
him
to
scorn
,
yet
still
he
would
continue
,
and
pray
the
Fellow
that
held
the
stick
not
to
deceive
him
,
and
plainly
shew
the
people
,
that
it
would
be
fast
when
the
bout
was
put
on
,
then
would
the
Fellow
that
held
the
stick
,
still
put
off
the
bout
when
John
Gypsie
looked
away
,
whereby
the
people
believed
that
he
was
in
drink
,
and
so
deceived
by
him
that
held
the
Rod
,
and
so
many
would
come
and
bet
with
him
,
and
lose
:
so
that
he
used
to
win
much
money
,
though
the
bout
was
put
off
every
time
,
and
none
could
discern
any
alteration
in
the
string
.
This
strange
Feat
(
which
I
confess
,
as
he
handled
and
acted
it
,
was
one
of
the
neatest
that
ever
I
saw
in
all
my
life
)
did
so
surprize
all
my
Companions
,
and
in
part
himself
,
that
some
of
them
were
of
opinion
,
that
he
had
some
stone
in
the
Ring
upon
his
finger
,
by
virtue
of
which
he
performed
the
Trick
.
But
the
most
part
concluded
,
that
it
could
not
be
done
but
by
the
power
and
help
of
the
Devil
,
and
resolved
to
come
no
more
near
John
Gypsie
,
as
a
man
that
was
a
Witch
,
and
had
familiarity
with
the
Devil
.
But
I
that
then
was
much
guilty
of
curiosity
,
and
loth
to
be
imposed
upon
in
a
thing
of
that
nature
,
then
also
knowing
the
way
and
manner
how
all
the
common
Jugglers
about
Cambridge
and
London
(
who
make
a
Trade
of
it
)
did
perform
their
Tricks
,
I
slipt
away
from
my
Company
,
and
went
to
the
place
again
where
I
found
him
still
playing
;
and
thrusting
in
,
I
desired
to
hold
the
stick
,
which
he
refused
not
;
and
so
in
a
short
time
I
perceived
how
it
was
done
,
and
so
returned
to
my
Company
,
and
shewed
them
the
sleight
and
mystery
of
it
,
which
made
them
very
much
ashamed
of
their
folly
and
ignorance
.
They
may
deride
this
story
that
list
,
and
yet
it
may
serve
for
instruction
to
the
wisest
,
and
there
are
hundreds
yet
living
that
knew
this
person
,
and
where
he
was
born
,
which
was
at
Bolton-bridge
near
Skipton
in
Craven
,
and
have
seen
him
play
this
trick
of
fast
and
loose
,
as
I
have
related
it
:
so
that
if
a
man
meet
with
a
crafty
cunning
Fellow
,
he
commonly
by
way
of
Proverb
calls
him
John
Gypsie
.
4.
They
ought
to
be
free
in
their
judgments
as
in
aequilibrio
,
and
not
to
be
radicated
nor
habituated
in
the
belief
of
those
things
;
for
then
they
will
hardly
be
disswaded
from
their
opinions
,
but
pertinaciously
adhere
unto
them
,
though
never
so
absurd
,
and
will
be
apt
to
ascribe
all
effects
,
that
they
understand
not
,
unto
Devils
and
Witches
,
as
is
manifest
in
the
Jesuit
Roberti
Foster
,
Sennertus
,
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
.
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
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
of
evil
Spirits
,
pag.
304.
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
,
qu●
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
.
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
.
1.
The
Witch
must
be
taken
to
be
either
a
person
insanae
,
vel
2.
Their
Confessions
will
be
found
null
and
false
,
if
we
consider
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
.
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
,
3.
That
there
is
not
any
jot
of
truth
in
these
Confessions
,
is
manifest
,
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
nocturna
prolutiones
,
of
which
the
Divines
and
Casuists
make
that
great
question
,
An
nocturna
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
Camerari●s
of
Prognost
.
Hist.
meditat
.
lib.
4.
cap.
13.
pag.
280.
History
1.
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
soporiferous
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
)
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
:
Uno
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
of
omnipotent
Power
and
Soveraignty
.
Therefore
did
Aristotle
well
conclude
:
Incantamenta
esse
muliercularum
4.
A
fourth
Reason
of
the
meer
falsity
and
incredibility
of
these
Ye
are
of
your
father
the
devil
,
and
the
lusts
of
your
father
the
devil
ye
will
do
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
he
was
a
murtherer
from
the
beginning
,
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
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
.
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
,
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
.
2.
But
as
for
the
grave
,
learned
,
and
wise
Judges
,
and
understanding
and
honest
Juries
within
His
Majesties
Dominions
,
we
3.
Have
there
not
been
many
thousands
of
true
and
faithful
Martyrs
,
that
have
suffered
and
been
condemned
in
many
Ages
,
in
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
.
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
is
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
In
Judam
Satanas
intravit
,
non
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
.
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
1.
Whatsoever
the
Devil
worketh
,
it
is
to
bring
advantage
to
his
own
Kingdom
,
or
otherwise
he
should
act
in
vain
.
But
whatsoever
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
We
are
not
ignorant
of
his
wiles
or
devices
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
And
the
Apostle
in
another
place
calls
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
.
2.
The
Witches
by
visible
apparitions
of
the
Devil
(
if
any
such
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
.
3.
If
the
Witches
be
not
superlatively
mad
(
and
if
so
,
then
so
to
4.
But
how
come
the
Witches
certainly
to
know
that
the
Devil
5.
The
Devil
cannot
by
his
own
power
or
will
,
either
appear
to
walk
about
like
a
roaring
lion
,
seeking
whom
he
may
devour
,
yet
must
that
walking
about
be
only
understood
that
he
is
kept
in
chains
of
darkness
to
be
reserved
unto
judgment
,
and
by
those
chains
Could
Samson
have
been
Of
evil
Aug.
sect.
3.
pag.
279
,
280.
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
.
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
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
,
School-men
,
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
.
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
8.
And
if
the
Witches
be
not
beyond
measure
deluded
and
mad
,
must
they
not
rationally
know
,
that
if
the
Devil
deceive
them
(
as
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
?
Lancast.
Ann.
10.
Jacobi
.
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
.
10.
As
for
the
Witches
either
Males
or
Females
,
having
carnal
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
.
1.
There
can
be
no
rational
end
assigned
,
why
the
Devil
should
ex
suppositis
supposita
consequuntur
,
and
in
a
thing
of
this
nature
,
arguments
to
prove
it
probable
are
insufficient
.
And
We
know
so
little
of
the
Nature
of
Demons
and
Spirits
,
that
't
is
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
,
srustra
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
.
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
3.
But
as
this
was
never
really
proved
de
facto
,
that
the
Devil
4.
That
there
are
divers
Nodes
,
Knots
,
Protuberances
,
Warts
,
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
,
Psycholog
.
par.
2.
pag.
53.
&c.
Dialog.
Discours
.
pag.
149
,
&c.
Discovery
of
Witchcraft
,
l.
5.
c.
1
,
&c.
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
.
1.
It
is
taken
to
be
a
great
matter
with
some
,
because
St.
Augustin
seemeth
to
favour
this
opinion
of
transformation
,
and
tells
us
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
,
from
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
:
Haec
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
hearsay
;
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
Daemonum
arte
vel
potestate
in
bestialia
lineamenta
converti
posse
;
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
,
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
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
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
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
.
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
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
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
trans
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
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
:
Transformatus
est
aspectus
vultûs
ejus
.
And
Beza
:
Species
vultûs
ejus
alia
,
which
is
nearest
the
Greek
.
So
Moses
face
,
when
he
had
been
with
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
.
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
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
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
cometh
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
habeo
,
possideo
,
teneo
,
and
from
thence
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
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
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
passeth
away
,
that
is
,
the
fashion
,
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
.
1.
The
very
signification
of
the
word
here
,
doth
not
bear
nor
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
.
2.
The
Text
it self
doth
plainly
manifest
,
that
they
were
not
3.
Satan
is
so
transformed
into
an
Angel
of
Light
,
as
his
Ministers
4.
The
Devil
is
never
nor
can
be
really
and
essentially
transubstantiated
Unless
5.
The
best
and
most
sound
Expositors
,
both
ancient
,
middle
,
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
't
is
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
't
is
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
.
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
So
likewise
there
are
very
many
strange
transformations
wrought
by
petrifactions
both
of
Vegetables
and
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
Witcheraft
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
Ambrose
Paraeus
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
.
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
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
.
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
Philip
Camerarius
,
that
learned
Counsellor
of
Norimberg
,
a
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
cha●ged
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
.
2.
Because
the
hairs
of
his
head
(
as
the
Text
saith
)
were
grown
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
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
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
.
3.
His
restauration
doth
plainly
testifie
what
kind
of
change
it
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
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
scivit
,
restituit
,
cognovit
,
agnovit
,
propriè
est
mentis
&
intellectûs
,
as
Avenarius
saith
.
And
the
Septuagint
in
Sunt
nonnulli
,
inter
quos
4.
That
this
was
only
a
mental
and
internal
transformation
,
as
are
many
sorts
of
Melancholy
,
especially
that
which
Physicians
call
Philip
Salmuth
,
that
experienced
Physician
of
Anhalt
,
which
we
shall
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
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
Scribonius
Largus
and
Rhases
,
as
Baptista
Codronchus
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
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
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
Another
take
from
that
able
Physician
of
Delfe
Petrus
Forestus
in
A
certain
Country-man
was
in
the
Spring-time
seen
at
Alcmaria
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
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
Polanus
,
Rollock
,
and
others
understand
it
;
for
Polanus
saith
:
Debuisse
animum
ejus
prorsus
obbrutescere
,
&
mentem
judiciúmque
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
sitted
to
their
bodies
,
and
gone
upon
all
four
,
and
so
have
acted
the
parts
of
Wolves
,
then
it
might
in
all
likehihood
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
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
't
were
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
,
't
was
not
known
what
became
of
him
;
but
't
is
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
.
1.
These
Tenents
do
derogate
from
the
Wisdom
and
Power
of
The
Devils
are
kept
in
chains
of
darkness
unto
the
judgment
of
the
great
day
,
that
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
them
leave
:
neither
could
Satan
hurt
Job
either
in
his
goods
or
body
Thou
couldst
have
no
power
at
all
against
me
,
except
it
were
given
thee
from
abo●e
.
Upon
which
place
learned
Dr.
Hammond
saith
thus
:
So
that
thou
hast
neither
right
nor
power
to
inflict
any
punishment
one
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
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
.
2.
These
Tenents
do
divert
and
obstruct
the
power
and
practice
that
they
are
to
fight
the
good
sight
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
.
3.
These
Tenents
do
uphold
that
horrid
,
lying
,
and
blasphemous
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
.
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
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
Daemones
seipsos
ejiciunt
,
quum
magis
inter
se
conveniant
?
Satan
autem
dicitur
adversarius
.
2.
Our
Saviour
saith
further
:
And
if
I
by
Beelzebub
cast
out
devils
,
by
whom
do
your
children
cast
them
out
?
For
as
the
forecited
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
)
Daemonum
in
filiis
vestris
Deo
,
non
Daemonibus
deputatur
,
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
.
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
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
.
4.
These
Tenents
do
overthrow
the
chief
Articles
of
the
Christian
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
.
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
be
unto
you
.
But
they
were
terrified
and
affrighted
,
and
supposed
they
had
seen
a
Spirit
,
there
the
word
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
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
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
.
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
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
.
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
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
.
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
how
in
these
days
.
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
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
.
CHAP.
VI.
That
divers
places
in
Scripture
have
been
mis-translated
thereby
to
uphold
this
horrid
Opinion
of
the
Devils
Omnipotency
,
and
the
Power
of
Witches
,
when
there
is
not
one
word
that
signifieth
a
familiar
Spirit
or
a
Witch
in
that
sense
that
is
vulgarly
intended
.
COncerning
the
words
in
the
Hebrew
and
Greek
,
that
are
commonly
alledged
to
prove
these
things
,
they
have
been
wrested
and
drawn
to
uphold
these
Tenents
by
those
Translators
that
had
imbibed
these
Opinions
,
and
so
instead
of
following
the
true
and
genuine
signification
of
the
words
,
they
haled
them
to
make
good
a
pre-conceived
Opinion
,
and
did
not
simply
and
plainly
render
them
as
they
ought
to
have
been
.
Which
hath
been
observed
by
divers
,
especially
by
Wierus
,
who
got
the
learned
Masius
(
a
great
Hebrician
)
to
interpret
them
,
of
which
he
hath
given
a
full
account
,
1.
We
shall
take
the
words
in
the
same
order
as
they
are
recited
in
Deuteronomy
,
and
the
first
mentioned
is
in
these
words
:
There
shall
not
be
found
among
you
that
maketh
his
son
or
his
daughter
to
pass
through
the
fire
.
Now
here
we
shall
not
enter
upon
that
great
Dispute
,
whether
they
really
burned
and
sacrificed
by
burning
their
children
unto
Moloch
,
or
that
they
only
dedicated
them
to
that
Idol
,
by
making
them
pass
through
the
fire
;
but
examine
the
reasons
,
why
those
that
practised
this
kind
of
Idolatry
are
ranked
amongst
the
Diviners
or
Witches
,
and
were
to
have
the
same
punishment
,
seeing
it
is
no
where
mentioned
,
that
these
used
any
kind
of
Divination
at
all
,
and
these
we
conceive
to
be
the
chief
.
1.
The
Lord
had
promised
his
People
to
raise
them
up
a
Prophet
2.
They
are
solely
condemned
,
because
the
end
of
all
their
Divinations
and
their
other
Feats
,
were
only
to
draw
and
lead
the
sub
ratione
finis
,
non
medii
,
in
regard
of
the
end
,
and
not
of
the
means
used
,
because
all
their
Divinations
,
and
other
Arts
,
Crafts
,
or
Feats
,
whether
performed
by
natural
or
artificial
means
,
or
otherwise
,
had
still
for
their
chief
and
principal
end
the
leading
of
the
people
unto
Idolatry
,
and
the
serving
of
other
Gods
,
which
was
above
all
things
abominable
and
hateful
unto
God
,
who
is
a
jealous
God
,
and
will
not
give
his
glory
to
graven
Images
.
And
therefore
all
Idol-Priests
,
or
those
that
lead
the
people
to
Idolatry
,
are
in
the
Scripture-sense
Witches
,
Diviners
,
and
the
like
.
And
that
all
Divinations
were
not
forbidden
,
is
most
clear
from
that
of
Solomon
,
Arias
Montanus
translates
it
:
Divinatio
super
labiis
regis
:
and
that
of
Isaiah
,
where
the
Lord
threatneth
to
take
away
the
staff
Avenarius
,
Schindler
,
and
others
say
,
Est
verbum
medium
,
nam
modò
in
bonam
,
modò
in
malam
partem
accipitur
,
of
which
Tremellius
saith
this
:
Sagacitas
,
id
est
,
consultissima
prudentia
in
rebus
dijudicandis
,
praecavendis
,
&
veluti
addivinandis
:
nam
vox
Hebraea
media
est
sive
anceps
,
quae
non
tantùm
in
malam
partem
accipitur
,
sed
etiam
in
bonam
.
Therefo●e
was
the
Law
so
strict
,
that
2.
Is
the
word
we
have
named
before
,
to
wit
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Kosem
Kesamim
,
Divinans
divinationes
:
which
,
as
we
have
shewed
before
,
was
taken
in
bonam
&
malam
partem
,
and
is
by
the
Septuagint
fitly
rendred
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
vaticinans
vaticinium
,
and
is
almost
with
all
Translators
rendred
in
that
sense
and
propriety
:
so
that
we
need
not
complain
,
that
it
is
one
of
them
that
is
mistranslated
;
but
concerning
it
,
we
may
note
these
things
.
1.
That
there
were
and
are
almost
innumerable
ways
,
whereby
men
have
undertaken
to
Divine
and
foretel
things
to
come
,
some
of
which
were
by
lawful
means
and
ways
,
as
all
prudent
,
sagacious
,
and
experienced
men
have
done
,
and
may
do
.
Some
by
vain
,
trivial
,
foolish
,
and
groundless
ways
,
as
by
the
flying
of
birds
,
their
noise
and
motion
,
and
so
of
beasts
,
by
casting
lots
,
dice
,
and
the
like
,
which
have
no
causality
or
efficiency
in
them
at
all
to
declare
things
to
come
,
but
were
meerly
vain
and
superstitious
,
with
which
the
Heathen
World
doth
still
abound
,
and
they
are
not
yet
totally
eradicated
from
amongst
Christians
.
The
most
foolish
of
which
was
this
,
That
when
the
Philistins
had
kept
the
Ark
of
the
Lord
seven
months
,
they
called
the
Priests
and
the
Diviners
,
to
know
what
to
do
with
it
,
and
they
advised
them
not
to
send
it
away
empty
,
but
to
send
five
golden
Emerods
and
five
golden
Mice
,
and
Consulter
with
his
staff
,
as
also
that
of
Ezekiel
:
For
the
King
of
Babylon
stood
at
the
parting
of
the
way
,
at
the
head
of
the
two
ways
,
to
use
divination
:
he
made
his
arrows
bright
,
he
consulted
with
images
,
(
Teraphim
)
he
looked
in
the
liver
.
And
besides
these
there
were
others
that
pretended
Visions
and
Revelations
from
their
Gods
or
Idols
;
but
how
far
either
Idols
,
or
Devils
,
or
their
Priests
could
truly
foretel
things
to
come
,
is
very
doubtful
and
hard
to
determine
,
of
which
we
shall
have
occasion
to
speak
hereafter
.
2.
We
are
to
note
,
that
though
there
were
never
so
many
ways
of
Divination
used
,
and
whether
the
means
used
to
predict
by
,
were
natural
or
supernatural
,
lawful
or
unlawful
,
frivolous
and
superstitious
,
or
taken
upon
sound
and
rational
grounds
,
yet
were
they
all
wicked
and
abominable
,
because
they
were
used
to
withdraw
the
people
from
those
Ordinances
that
God
had
appointed
to
give
answers
by
,
and
to
lead
the
people
to
inquire
of
vain
and
lying
Idols
,
and
their
Priests
,
and
thereby
to
commit
Idolatry
;
and
so
whatsoever
the
means
were
,
the
end
was
wicked
and
damnable
.
3.
Moreover
,
what
answers
soever
the
Priests
forged
and
gave
(
for
it
is
manifest
,
that
the
Idols
gave
none
at
all
;
for
they
had
mouths
and
spake
not
,
ears
and
heard
not
,
eyes
and
saw
not
,
feet
and
walked
not
,
neither
was
there
breath
in
their
nostrils
)
were
nothing
but
lyes
and
conjectures
of
their
own
devising
,
and
there
an
Idol
in
the
Hebrew
is
sometimes
styled
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
nihilum
,
and
therefore
saith
the
Prophet
:
The
Prophets
prophesie
lyes
in
my
Name
,
I
sent
them
not
,
neither
have
I
commanded
them
.
They
prophesie
unto
you
a
false
vision
and
divination
,
and
a
thing
of
nought
,
and
the
deceit
of
their
heart
.
Unto
which
the
Apostle
alludeth
,
when
he
saith
:
We
know
that
an
Idol
is
nothing
in
the
world
,
and
that
there
is
none
other
God
but
one
.
That
is
,
that
an
Idol
taken
abstractively
,
without
regard
to
the
matter
of
which
it
was
made
,
as
gold
,
silver
,
stone
,
wood
,
or
the
like
,
which
were
natural
substances
,
or
respect
to
the
figure
or
shape
which
was
artificial
,
and
the
work
of
the
Shew
the
things
that
are
to
come
hereafter
,
that
we
may
know
that
ye
are
Gods
:
yea
do
good
or
do
evil
,
that
we
may
be
dismayed
,
and
behold
it
together
.
From
whence
it
is
plain
,
that
the
only
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
distinguish
betwixt
the
Divinations
that
are
given
forth
by
the
Spirit
of
God
in
his
Prophets
or
Apostles
is
,
that
they
are
plain
,
certain
,
and
infallible
,
and
the
event
never
faileth
to
answer
the
Prediction
,
but
those
that
are
given
forth
by
Satan
and
his
juggling
and
lying
Ministers
,
are
always
ambiguous
,
doubtful
,
and
perplex
,
and
evermore
deceive
such
as
trust
in
them
,
as
was
manifest
in
Ahab
,
when
all
the
false
Prophets
bade
him
go
up
to
Ramoth
Gilead
,
and
prosper
,
yet
there
was
he
slain
.
And
as
they
never
truly
foretel
things
to
come
,
so
neither
can
the
Idols
do
good
or
evil
:
all
that
is
,
or
ever
was
done
,
was
performed
only
by
the
cunning
,
confederacy
,
and
juggling
of
the
knavish
and
deceitful
Priests
;
and
therefore
the
Prophet
admonisheth
Gods
people
not
to
be
afraid
of
them
;
For
they
cannot
do
evil
,
neither
also
is
it
in
them
to
do
good
.
4.
We
are
to
note
,
that
if
a
Sign
or
Wonder
foretold
do
come
to
pass
,
we
have
no
Warrant
to
ascribe
the
bringing
of
it
to
pass
either
to
Devil
or
Witch
,
for
the
Lord
telleth
us
this
:
If
there
arise
among
you
a
Prophet
or
a
Dreamer
of
dreams
,
and
giveth
thee
a
sign
or
a
wonder
.
And
the
sign
or
the
wonder
come
to
pass
,
whereof
he
spoke
unto
thee
,
saying
;
Let
us
go
after
other
Gods
(
which
thou
hast
not
known
)
and
let
us
serve
them
:
Thou
shalt
not
hearken
to
the
words
of
that
Prophet
or
that
Dreamer
of
dreams
:
For
the
Lord
your
God
proveth
you
,
to
know
whether
you
love
the
Lord
your
God
with
all
your
heart
,
and
with
all
your
soul.
So
that
what
Divinations
or
Predictions
soever
be
foretold
by
any
,
or
what
signs
or
wonders
soever
be
brought
to
pass
,
if
the
persons
that
work
or
foretel
them
,
perswade
us
to
serve
other
Gods
,
or
go
to
seduce
us
to
Idolatry
,
we
are
not
to
follow
them
,
but
are
to
know
that
by
them
the
Lord
doth
prove
us
,
to
try
if
we
love
him
with
all
our
heart
,
or
not
.
And
if
there
were
no
other
means
to
distinguish
a
true
Miracle
from
a
false
,
yet
were
this
infallibly
sufficient
to
instruct
and
direct
us
.
5.
We
may
note
,
that
of
all
the
several
sorts
of
Divinations
pretended
,
and
of
all
the
acceptations
of
this
Hebrew
word
in
all
the
Bible
,
there
is
nothing
that
doth
imply
any
such
kind
of
killing
Witch
,
as
is
commonly
imagined
,
nor
none
such
as
make
a
visible
League
with
the
Devil
,
nor
upon
whose
bodies
he
sucketh
,
or
hath
carnal
copulation
with
them
,
nor
no
such
as
are
really
changed
into
Cats
,
Hares
,
Wolves
,
or
Dogs
;
which
was
the
thing
we
undertook
to
prove
.
3.
The
next
word
we
are
to
consider
,
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
Avenarius
,
Schindlerus
,
Buxtorsius
,
and
Mr.
Goodwin
do
derive
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
obnubilavit
,
nubem
obduxit
,
item
praestigiis
usus
est
.
From
whence
we
may
note
these
things
.
1.
That
the
most
of
all
the
Translators
do
some
render
it
by
one
word
,
and
some
by
another
,
that
no
certainty
can
be
gathered
from
them
at
all
,
as
though
it
did
signifie
divers
and
many
sorts
of
these
kinds
of
Augury
,
Divinations
,
or
juggling
Feats
,
when
in
reason
we
cannot
but
suppose
that
it
only
comprehended
some
one
sort
,
and
not
so
many
as
the
Translators
do
ascribe
to
it
.
The
Septuagint
render
it
for
the
most
part
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
sometimes
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
sometimes
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
are
all
of
different
derivations
and
significations
;
some
others
render
it
other
ways
,
as
,
neque
auspicabimini
,
neque
observabitis
horas
,
nevaticinemini
,
neominemini
,
nec
2.
They
do
not
keep
to
one
word
appropriate
to
the
Hebrew
,
which
if
they
had
not
forgotten
themselves
,
they
would
have
done
,
and
not
left
it
uncertain
.
For
Arias
Montanus
in
the
19.
of
Leviticus
,
vers.
26.
renders
it
,
neque
praestigiabamini
,
and
in
the
2.
of
Isaiah
,
vers.
6.
translates
it
,
augures
sicut
Philistim
.
In
Isa.
57.
3.
he
calleth
them
Filii
Auguratricis
.
And
in
the
27.
of
Jeremiah
,
v.
9.
Et
ad
Augures
vestros
.
Also
Micah
5.
11.
he
renders
it
Praestigiatores
.
Now
what
great
difference
there
is
betwixt
any
sort
of
Augury
,
and
Juggling
,
or
Leger-de-main
,
is
known
to
any
of
indifferent
reading
.
And
the
rest
of
the
Translators
are
far
more
wild
,
and
more
wide
.
And
Junius
and
Tremellius
,
who
of
all
others
,
one
might
have
thought
would
have
been
more
circumspect
,
yet
fall
into
the
same
incertitude
;
for
in
Deut.
18.
10.
he
renders
it
Planetarius
,
but
in
the
place
before-cited
in
Leviticus
,
they
render
it
,
neque
utemini
praestigiis
,
though
in
the
Margent
they
mend
it
,
with
this
note
,
neque
ex
nubibus
conjicite
,
vel
ne
temporis
observationi
plus
aequo
tribuite
.
And
Isa.
2.
6.
Et
praestigiatores
sunt
ut
Polischtaei
.
3.
But
if
there
be
any
certainty
in
adhering
to
the
primitive
signification
of
the
Hebrew
root
,
that
plainly
intendeth
obnubilavit
,
that
it
is
without
question
most
safe
and
genuine
to
translate
it
Planetarius
,
to
which
the
most
learned
Andreas
Masius
(
as
he
is
quoted
by
Wierus
)
doth
incline
in
these
words
:
Veteres
Hebraeorum
dicunt
id
verbum
ad
eos
propriè
pertinere
,
qui
temporum
momenta
Of
Divin
.
lib.
4.
cap.
10.
p.
183.
superstitiosè
observant
,
atque
alia
fausta
rebus
gerendis
,
alia
infausta
praescribunt
.
To
which
agreeth
Mr.
Thomas
Goodwin
,
saying
:
But
of
all
I
approve
those
who
derive
it
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
Cloud
,
as
if
the
Original
signified
properly
a
Planetary
,
or
Star-gazer
.
4.
But
however
thus
far
there
is
no
word
found
,
that
signifieth
a
Witch
in
the
sense
we
have
laid
down
,
nor
any
such
person
that
hath
a
real
familiar
Spirit
,
either
in
them
,
or
attending
upon
them
,
ready
visibly
to
appear
at
their
beck
,
this
is
not
yet
to
be
found
out
.
4.
The
next
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
from
the
root
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
nichesch
,
auguratus
est
,
observavit
,
augurium
fecit
,
which
our
English
Translators
have
erroneously
rendred
an
Inchanter
,
which
it
no
way
signifieth
,
nor
hath
any
relation
unto
,
having
in
the
next
verse
named
a
Charmer
,
as
though
Inchanter
and
Charmer
were
not
all
one
,
when
the
word
plainly
(
as
Mr.
Goodwin
and
the
learned
Masius
do
confess
)
importeth
an
Augur
or
Sooth-sayer
:
That
is
,
such
an
one
,
who
out
of
his
own
experience
draweth
observations
of
good
or
evil
to
come
:
of
which
we
may
note
these
things
.
1.
The
most
of
all
the
Translations
given
us
in
the
Plolyglot
,
do
render
the
Hebrew
word
by
auguratus
est
,
and
so
understand
it
to
be
an
Augur
or
Sooth-sayer
,
a
Conjecturer
,
or
an
Observer
,
from
whatsoever
it
be
that
he
taketh
his
observations
,
as
from
the
flying
noise
or
motion
of
birds
or
beasts
,
looking
into
their
entrails
,
and
the
like
,
and
from
thence
taking
upon
them
to
foretel
good
or
evil
to
come
,
or
what
was
hidden
and
secret
.
2.
The
Hebrew
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
is
by
the
Septuagint
rendred
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Augurium
,
Auspicium
,
that
is
,
an
Augur
,
an
Observer
,
or
a
Conjecturer
,
which
Luther
translateth
:
●yn
de
vp
Uoegell
geschrey
achte
.
And
in
the
Low
Dutch
Bible
it
is
rendred
agreeable
thereto
;
and
the
French
render
it
aux
Oiseaux
,
from
the
word
Oiseau
,
Avis
,
Volucris
;
and
the
Italians
render
it
Auguropista
,
which
are
all
to
one
purpose
,
and
no
difference
at
all
,
and
so
the
gross
mistake
of
our
English
Translators
is
most
apparent
,
that
make
it
to
be
an
Inchanter
or
Charmer
,
to
which
it
hath
no
relation
at
all
.
3.
This
Hebrew
word
is
taken
in
bonam
partem
,
heedfully
to
consider
,
mark
,
or
observe
,
as
Laban
said
,
when
he
laboured
to
stay
Jacob
from
going
from
him
:
I
have
learned
by
experience
that
the
Lord
hath
blessed
me
for
thy
sake
.
So
that
though
Labans
heart
Is
not
this
the
cup
wherein
my
Lord
drinketh
,
and
whereby
indeed
he
divineth
,
or
maketh
Know
ye
not
,
that
such
a
man
as
I
can
certainly
divine
,
or
make
tryal
?
And
though
Pererius
hath
made
a
large
Dispute
about
this
matter
,
and
reciteth
the
Opinions
of
many
Authors
concerning
it
;
yet
it
is
manifest
,
that
Joseph
knew
his
Brethren
before
,
and
had
caused
the
Cup
to
be
put
into
Benjamins
Sack
,
and
that
all
this
was
but
done
in
a
just
and
prudent
way
,
the
better
to
prepare
his
Brethren
for
his
revealing
of
himself
unto
them
,
and
so
had
reference
to
no
unlawful
conjecturing
at
all
,
though
it
was
plain
,
that
he
had
the
special
gift
from
God
of
interpreting
of
Dreams
,
and
foretelling
of
things
that
were
to
come
.
4.
It
is
too
hard
a
task
to
enumerate
all
the
several
ways
that
the
Heathens
used
,
by
observation
to
foretel
things
to
come
,
and
more
difficult
to
declare
all
the
subjects
from
whence
they
gathered
the
signs
of
their
Predictions
.
The
chiefest
that
the
old
Romans
used
,
were
Augurium
quasi
Avigerium
dictum
,
vel
Avigarium
,
ab
avium
scilicet
garritu
quem
auspicantes
observabant
:
And
so
Auspicium
,
quasi
Avispecium
,
ab
avibus
spectandis
.
And
these
observations
were
taken
,
either
from
the
feeding
,
flying
,
or
noise
of
the
birds
.
So
they
had
their
Haruspices
,
Harioli
,
and
Haruspicina
,
which
was
derived
ab
haruga
,
hostia
,
ab
hara
in
qua
concluditur
&
servatur
.
5.
But
all
these
sorts
of
Observations
,
Guessings
,
and
Conjectures
may
be
considered
these
three
ways
.
1.
Some
of
them
are
natural
,
rational
,
and
legal
;
as
is
the
Prognostick
part
of
the
Art
of
Medicine
,
Political
Predictions
of
the
change
,
fall
,
and
ruine
of
Kingdoms
,
States
,
and
Empires
.
Some
Civil
taken
from
the
course
and
carriage
of
men
,
as
when
one
seeth
a
rich
young
Heir
that
followeth
nothing
but
vice
,
luxury
,
and
all
sorts
of
debauchery
,
it
is
easie
to
foretel
that
his
end
will
be
beggery
and
misery
.
Some
from
the
due
observation
of
beasts
and
fowls
,
which
live
sub
dio
,
may
easily
conjecture
the
alteration
of
the
weather
.
And
so
by
observing
the
change
,
or
colour
of
the
Stars
and
Planets
,
the
Clouds
and
Elements
,
may
easily
foretel
the
change
of
weather
.
And
we
find
that
these
predictions
from
the
Signs
gathered
from
natural
causes
,
are
not
condemned
by
our
Blessed
Saviour
,
who
saith
:
When
it
is
evening
,
ye
say
it
will
be
fair
weather
,
for
the
skie
is
red
.
And
in
the
morning
,
it
will
be
foul
weather
to
day
,
for
the
skie
is
red
,
and
lowring
.
And
again
:
When
ye
see
a
cloud
rise
out
of
the
West
,
straightway
ye
say
,
there
cometh
a
showre
,
and
so
it
is
.
And
when
ye
see
the
South
wind
blow
,
ye
say
,
there
will
be
heat
,
and
it
cometh
to
pass
.
2.
There
are
some
conjectures
that
are
false
,
groundless
,
and
superstitious
,
as
were
,
and
are
all
the
predictions
taken
from
the
feeding
,
flying
or
noise
of
Fowls
,
or
the
signs
appearing
in
the
intrails
of
Beasts
;
for
in
all
such
like
,
there
is
no
connexion
betwixt
the
cause
and
effect
,
and
they
therefore
are
false
and
vain
,
and
this
was
one
of
the
reasons
why
they
were
forbidden
amongst
the
Jews
.
3.
There
were
some
that
in
regard
of
their
use
and
end
were
wicked
and
Idolatrous
,
and
in
this
respect
all
divinations
and
predictions
are
wicked
and
unlawful
,
if
they
be
used
(
as
was
and
is
yet
among
the
Heathen
)
to
lead
the
people
unto
,
or
confirm
them
in
,
the
worship
of
Idols
,
and
false
Gods
.
And
from
all
this
it
appeareth
,
that
yet
we
can
find
no
proper
or
fit
word
for
such
a
kind
of
Witch
whose
existence
we
have
denied
and
are
disproving
.
5.
The
next
word
in
this
place
of
Deuteronomy
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Umechascheth
,
which
our
Translators
render
a
Witch
,
but
in
what
sense
or
propriety
,
I
think
few
can
conjecture
,
for
it
comes
from
the
Hebrew
root
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Coscheth
,
which
Avenarius
rendreth
,
Fascinavit
,
effascinavit
,
but
Schindlerus
translates
it
,
Praestigias
,
maleficia
aut
magiam
exercuit
,
mutavit
aliquid
naturale
ad
aspectum
oculi
,
ut
aliud
appareat
quàm
est
.
And
by
Buxtorfius
it
is
rendred
,
Praestigiae
,
and
the
derivations
from
it
through
the
whole
Old
Testament
,
which
is
the
most
certain
propriety
of
the
word
,
as
these
following
considerations
will
make
manifest
.
1.
That
the
most
of
the
Translators
in
rendering
this
word
whether
in
this
place
,
or
in
others
,
have
been
very
inconstant
,
and
one
place
not
agreeing
with
another
,
as
Arias
Montanus
in
this
place
gives
it
maleficus
,
but
in
Exodus
he
makes
it
,
Praestigiatores
,
Manasseh
,
&
Praestigiis
vacabat
.
And
yet
in
another
place
,
he
rendereth
the
very
same
word
veneficia
.
So
uncertain
was
this
learned
Man
,
and
so
inconsiderate
in
his
versions
,
2.
The
most
of
all
the
translations
in
the
Polyglott
,
do
render
this
word
doubtful
and
various
:
As
maleficus
,
magus
,
praestigias
faciens
,
Incantator
,
and
the
like
,
which
are
all
dubious
,
and
various
,
and
no
certainty
can
be
produced
from
them
.
Only
those
we
call
the
Septuagint
do
keep
close
to
words
of
the
same
signification
,
deducted
all
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
properly
doth
signifie
no
more
than
venenum
,
poison
,
though
the
circumstances
do
manifest
that
they
were
but
Jugling
and
Imposture
.
And
the
High-Dutch
,
Low-Dutch
,
French
and
Italian
translations
do
all
render
it
with
the
same
uncertainty
,
so
that
nothing
sure
can
be
drawn
from
them
.
3.
But
to
leave
these
uncertainties
,
it
is
manifest
that
this
word
doth
signifie
as
Burtorfius
and
Schindlerus
do
render
it
,
for
they
are
best
to
be
trusted
,
because
they
are
not
guilty
of
contradiction
as
the
most
of
the
others
are
;
That
is
,
a
Jugler
,
or
one
that
by
himself
,
or
the
help
of
his
Confederates
,
doth
by
sleight
of
hand
,
and
such
like
conveyances
perform
strange
things
to
the
astonishment
of
the
beholders
.
And
therefore
doth
Mr.
Goodwyn
tell
us
this
:
A
Witch
,
Yet
is
this
of
little
or
no
force
at
all
,
for
the
rest
that
were
called
,
were
as
well
Impostors
as
these
if
not
more
,
and
the
King
and
those
with
him
knew
not
certainly
(
as
the
event
shewed
)
that
they
could
perform
any
such
matter
,
but
was
ignorant
of
the
manner
of
their
delusions
and
cheats
,
and
was
only
led
by
common
rumour
and
belief
,
grounded
upon
the
vain
and
lying
boasts
that
such
sort
of
people
are
apt
to
give
out
of
themselves
,
and
the
wonders
they
pretend
to
perform
.
So
that
from
his
and
his
Courtiers
opinions
of
either
the
matter
,
or
manner
,
of
what
they
pretended
to
do
,
will
no
consequence
be
drawn
,
from
what
they
truly
could
do
,
because
belief
and
action
are
two
different
things
,
as
might
be
manifested
by
the
vain
credulity
of
the
vulgar
,
that
those
kind
of
deceivers
can
do
strange
things
,
but
in
trial
and
experiment
they
are
found
to
be
Cheaters
and
Impostors
.
4.
But
that
this
word
doth
bear
this
signification
is
manifest
from
the
things
they
performed
,
for
in
Exodus
they
are
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
they
in
like
manner
cast
down
every
man
his
rod
and
they
became
serpents
:
not
that
their
rods
were
really
transubstantiated
into
true
serpents
as
Aarons
was
,
for
that
could
not
be
done
but
by
an
Omnipotent
and
Divine
power
,
which
they
had
not
;
It
was
only
done
as
Juglers
do
,
seemingly
,
by
sleight
and
cunning
,
and
so
had
an
appearance
of
true
serpents
,
but
were
not
so
indeed
;
or
else
in
making
a
shew
to
throw
down
their
rods
,
they
secretly
conveyed
them
away
and
threw
down
serpents
in
their
stead
,
as
might
easily
be
done
by
sleight
of
hand
,
as
we
shall
shew
more
fully
hereafter
.
5.
That
this
is
the
genuine
meaning
of
this
word
is
manifest
from
the
circumstances
of
some
other
places
duly
weighed
,
and
compared
together
:
for
one
text
saith
as
our
English
Translators
have
rendered
it
,
And
it
came
to
pass
when
Joram
saw
Jehu
that
he
said
,
Is
it
peace
Jehu
?
And
he
answered
,
What
peace
,
so
long
as
the
whoredoms
of
thy
mother
Jezebel
,
and
her
witchcrafts
are
so
many
?
Now
why
they
should
translate
it
witchcrafts
,
cannot
well
be
imagined
,
except
it
were
to
draw
the
Scriptures
to
speak
according
to
their
preconceived
opinions
,
for
the
word
used
there
is
the
same
we
speak
of
,
to
wit
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
though
Arias
Montanus
rendereth
,
&
veneficia
ejus
,
that
according
to
the
Latine
signification
is
but
poysonings
,
or
poyson
making
,
which
doth
not
intimate
Witchcraft
in
that
sense
that
is
vulgarly
understood
,
which
Tremellius
properly
renders
,
&
praestigae
ejus
:
and
Luther
renders
it
by
the
words
Coeverye
,
and
so
doth
the
Low-Dutch
:
Though
the
proper
High-Dutch
word
for
praestigiator
,
a
Jugler
,
be
Baut●er
,
which
is
as
Calepin
tells
us
,
that
Praestigiae
sunt
incantationes
,
delusiones
,
cujusmodi
sunt
,
quae
manuum
quadam
dexteritate
alia
apparent
quam
rever
â
sunt
.
Now
what
whoredoms
or
fornications
had
Jezebel
committed
?
Spiritual
whoredomes
,
and
not
Carnal
ones
;
for
she
had
her self
gone
a
whoring
after
Idols
,
and
strange
gods
,
and
as
much
as
in
her
lay
drew
the
people
of
Israel
into
the
same
whoredoms
,
and
for
this
it
was
that
so
fearful
a
judgment
fell
upon
her
.
And
what
Witchcrafts
(
if
they
must
be
so
called
)
had
she
practised
or
followed
?
Was
it
any
other
than
in
setting
up
,
maintaining
,
and
defending
the
Priests
of
Baal
and
of
the
groves
,
who
practised
several
sorts
of
divination
,
jugling
,
impostures
,
and
delusions
,
whereby
they
were
seduced
and
blinded
to
follow
and
worship
the
false
god
and
Idols
?
And
from
this
it
is
plain
that
all
her
Witchcrafts
were
only
impostures
and
delusions
whereby
the
people
were
led
unto
idolatry
:
and
so
the
true
signification
of
this
word
is
a
deceiver
and
an
impostor
,
and
intendeth
no
other
kind
of
Witchcraft
at
all
.
And
in
the
same
sense
must
the
word
given
by
those
we
call
the
Septuagint
which
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Pharmaca
vel
venena
sua
,
her
poysons
,
that
is
her
deceits
and
delusions
that
she
set
up
by
the
lying
Divinations
,
Juglings
,
and
Impostures
of
the
Priests
,
by
which
the
people
were
seduced
,
and
blinded
and
poysoned
with
the
filthy
Doctrine
and
practice
of
Idol
worship
.
And
in
the
same
sense
must
the
words
be
taken
in
the
Revelation
where
the
words
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
are
used
.
For
the
Text
saith
:
And
a
mighty
Angel
took
up
a
stone
like
a
great
milstone
,
and
▪
cast
it
into
the
sea
,
saying
;
Thus
with
violence
shall
that
great
City
Babylon
be
th●wn
down
,
and
shall
be
found
no
more
at
all
.
And
after
:
For
thy
merchants
were
the
great
men
of
the
earth
:
For
by
thy
sorceries
were
all
nations
deceived
.
These
words
are
spoken
mystically
of
spiritual
Babylon
,
in
which
Antichrist
ruleth
,
who
(
as
the
Apostle
saith
)
sitteth
in
the
temple
of
God
,
and
exalteth
himself
against
all
that
is
called
god
;
and
this
is
he
whose
coming
is
after
the
working
of
Satan
,
with
all
power
,
and
signs
,
and
lying
wonders
.
So
that
it
is
plain
that
his
working
being
by
lying
wonders
,
his
Merchants
must
needs
be
lyers
and
deceivers
,
and
it
is
these
Sorceries
,
impostures
and
delusions
by
which
all
Nations
are
deceived
,
and
caused
to
err
:
and
so
is
no
other
Witchcraft
but
meer
lying
,
delusion
and
imposture
.
And
to
this
purpose
doth
Dr.
Hammond
Paraphrase
it
in
these
words
;
speaking
of
the
destruction
of
Babylon
:
And
three
eminent
causes
(
he
saith
)
there
are
of
this
;
First
,
Luxury
which
inriched
so
many
Merchants
,
and
made
them
so
great
.
Secondly
,
seducing
other
people
to
their
Idolatries
and
abominable
courses
by
all
arts
of
insinuation
.
And
thirdly
,
the
persecuting
and
slaying
of
the
Apostles
and
other
Christians
.
And
in
the
same
sense
must
this
word
also
be
taken
in
the
Galathians
,
which
though
6.
Thus
far
we
can
find
no
such
Hebrew
word
as
signifieth
any
such
kind
of
a
Witch
as
Dr.
Casaubon
,
or
Mr.
Glanvill
intend
,
or
labour
to
prove
,
and
therefore
we
may
proceed
to
the
next
.
Only
we
cannot
but
take
notice
of
one
other
text
,
that
our
English
Translators
have
erroneously
rendered
,
and
that
is
this
:
where
Samuel
is
rebuking
Saul
for
sparing
Agag
and
the
best
of
the
spoil
,
he
saith
,
For
rebellion
is
as
the
sin
of
witchcraft
,
and
stubbornness
is
as
iniquity
and
idolatry
:
Which
Tremellius
renders
thus
:
Quin
sicut
Arias
Montanus
gives
it
thus
:
Quia
peccatum
divinationis
est
rebellio
,
&
mendacium
vel
Idolum
,
&
Teraphim
transgredi
,
which
both
are
agreeable
to
the
Hebrew
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
which
signifieth
properly
Divination
.
So
that
this
place
noteth
,
not
rebellion
against
an
earthly
or
temporal
King
,
but
against
the
King
of
Heaven
;
and
to
disobey
his
command
,
and
to
follow
our
own
wills
and
judgments
,
and
to
persevere
therein
,
is
as
odious
and
detestable
,
as
to
set
up
lying
Divinations
thereby
to
follow
Idols
and
false
gods
:
for
the
following
the
fancies
of
our
own
brains
,
is
to
follow
the
divinations
of
our
own
counsel
,
and
to
make
an
Idol
,
and
a
Teraphim
of
our
own
frail
,
weak
and
blind
judgments
,
and
to
forsake
the
pure
and
perfect
Law
of
the
Lord
,
which
ought
to
be
a
lantern
to
our
feet
,
and
a
light
unto
our
paths
,
and
is
spiritual
rebellion
,
even
as
the
divinations
of
Idol-priests
and
Idol-worship
were
.
6.
The
next
word
in
this
place
of
Deuteronomy
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
utens
incantatione
,
vel
incantans
incantatione
,
aut
ju●gens
junctiones
,
from
the
root
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Sociatus
est
,
junctus
fuit
alteri
,
copulatus
est
,
for
so
Avenarius
renders
it
.
And
Schindlerus
saith
,
Incantator
,
vel
qui
consortium
habet
cum
Daemonibus
,
conjurator
,
qui
incantationibus
multa
animalia
in
unum
locum
consociat
vel
congregat
,
vel
ne
laedant
associat
.
From
whence
we
may
note
thus
much
:
1.
That
it
primarily
signifieth
to
joyn
together
,
as
in
that
of
Genesis
speaking
of
the
Kings
that
went
to
War
,
All
these
were
joyned
together
in
the
vale
of
Siddim
,
which
is
the
salt
sea
.
And
in
another
And
he
coupled
the
five
curtains
together
;
and
in
the
same
sense
in
diverse
other
places
:
by
all
which
it
appeareth
,
that
when
it
is
used
for
incantation
or
charming
,
it
is
because
of
some
conjunction
or
coupling
together
.
2.
It
is
very
remarkable
that
in
all
the
translations
in
the
Polyglot
,
there
is
no
variance
,
neither
do
Arias
Montanus
,
Burtorfius
,
or
Tremellius
differ
at
all
,
and
the
Greek
Translators
do
agree
with
them
,
who
render
it
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
the
Germane
,
Low-dutch
,
French
,
and
Italian
Translators
do
accord
herewithal
,
and
it
is
likewise
so
rendered
in
Isa.
47.
9
,
12.
and
in
other
places
.
So
that
it
is
plain
it
signifieth
such
as
took
upon
them
by
strange
words
and
charms
to
prevent
venemous
beasts
to
hurt
,
bite
or
sting
,
and
many
other
wonderful
things
;
but
what
they
brought
to
pass
,
or
effected
,
besides
deluding
and
deceiving
of
the
people
and
leading
of
them
to
Idolatry
,
is
hard
to
determine
,
of
which
we
shall
speak
in
another
place
.
3.
There
are
divers
opinions
concerning
this
incantation
or
charming
,
why
it
should
be
accounted
conjunction
,
or
association
;
and
some
,
as
Schindlerus
and
Bithner
,
do
judge
it
is
because
they
associate
or
bring
together
many
Serpents
or
noysom
Creatures
into
one
place
,
and
then
destroy
them
.
But
this
is
but
a
conjecture
,
for
it
is
by
the
best
learned
strongly
disputed
on
both
sides
,
whether
charms
and
inchantments
can
really
and
truly
perform
any
such
effects
,
and
divers
instances
and
examples
brought
both
ways
,
some
for
the
affirmative
,
some
for
the
negative
,
so
that
the
matter
of
fact
is
not
certainly
known
or
granted
.
Others
by
association
do
understand
,
the
league
or
compact
made
betwixt
the
Charmer
and
the
Devil
,
by
virtue
of
which
such
strange
things
are
brought
to
pass
by
them
,
and
of
this
opinion
was
Mr.
Perkins
(
if
that
Book
of
Witchcraft
,
that
goeth
under
his
name
,
be
truly
his
)
who
strengthening
his
conceit
with
that
verse
in
the
58
Psalm
thought
that
he
had
found
out
an
invincible
argument
to
prove
the
Compact
betwixt
Witches
and
Devils
,
and
therefore
it
is
necessary
and
expedient
to
examine
that
text
to
the
bottom
to
sift
out
the
true
translation
,
and
sense
of
that
place
,
which
we
shall
do
at
large
as
followeth
in
these
particulars
.
1.
Our
English
Translators
render
it
thus
,
speaking
of
the
deaf
Adder
or
Asp
;
Which
will
not
hearken
to
the
voice
of
the
charmers
,
charming
never
so
wisely
;
and
in
the
margent
,
or
be
the
Charmer
never
so
cunning
,
where
they
take
no
notice
of
the
conjoyning
of
conjunctions
,
and
consequently
none
of
such
a
league
or
compact
.
2.
Tremellius
gives
it
thus
:
Quae
non
auscultat
voci
mussitantium
,
utentis
incantationibus
peritissimi
,
which
piece
of
Latine
were
very
difficult
to
put
into
perfect
Grammatical
construction
,
because
mussitantium
is
the
plural
number
,
but
utentis
and
peritissimi
are
of
the
singular
,
which
we
shall
leave
to
the
censure
of
Criticks
,
and
give
the
marginal
note
that
is
there
added
.
Surdae
]
id
est
,
calidè
agentis
adversus
incantamenta
,
ut
sequentia
exponunt
,
nam
aurem
utramque
ab
ea
obturari
,
&c.
Of
the
deaf
Adder
]
That
is
to
say
,
that
acteth
craftily
against
the
incantations
,
as
the
following
words
do
expound
:
For
she
stóppeth
both
her
ears
,
by
fixing
one
to
the
earth
,
and
covering
,
and
stopping
the
other
with
her
tail
;
and
that
Hierome
,
Augustine
,
Cassiodorus
,
and
others
do
so
expound
the
place
.
Whether
this
be
true
of
the
Asp
or
not
is
much
to
be
doubted
,
for
I
find
no
Author
of
credit
that
doth
averr
it
of
his
own
knowledge
,
and
the
thing
is
very
difficult
to
bring
to
experiment
,
and
the
Psalmist
might
speak
according
to
vulgar
opinion
,
of
which
there
was
no
necessity
that
it
should
be
literally
and
certainly
true
.
Further
he
goes
on
and
saith
,
mussitantium
]
That
is
to
say
,
pronouncing
their
incantations
to
charm
her
,
whispering
and
very
low
;
which
study
of
charming
,
lest
any
should
think
that
David
doth
approve
of
them
in
this
place
,
he
learnedly
useth
the
very
words
of
the
prohibition
,
which
God
laid
down
Deut.
18.
11.
For
(
he
saith
)
these
fascinators
in
the
Hebrew
appellation
are
said
to
consociate
society
,
because
they
apply
the
society
of
the
Devil
to
their
arts
.
3.
Those
we
call
the
Septuagint
do
render
it
thus
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
And
that
which
is
ascribed
to
Hierome
in
the
eight
Tome
of
his
works
printed
at
Basil
1525
,
gives
two
Latine
versions
to
this
,
the
one
answering
to
the
Septuagint
which
is
this
:
Quae
non
exaudiet
vocem
incantantium
&
venefici
incantantis
sapienter
.
The
other
according
to
the
Hebrew
thus
,
Ut
non
audiat
vocem
murmurantium
,
nec
incantatoris
incantationes
callidas
.
So
that
this
maketh
the
meaning
to
be
,
that
the
deaf
Asp
is
so
cunning
in
stopping
of
her
ear
,
that
she
doth
not
hear
the
voice
of
those
that
murmur
,
and
mutter
charms
,
though
it
be
a
Charmer
that
uttereth
the
most
cunning
and
powerful
charms
:
So
that
here
is
no
regard
had
to
conjoyning
or
associating
either
of
Serpents
together
,
or
of
the
society
of
the
Charmer
and
the
Devil
.
4
Luthers
Translation
of
this
place
is
remarkable
,
which
is
this
,
Dass
sie
nicht
boere
die
stimme
dess
Gauberers
,
dess
Beschwerers
der
wol
besch
weren
fan
.
Which
in
English
runs
thus
,
That
doth
not
hear
the
voice
of
the
Magicians
or
Charmers
,
the
Conjurors
or
Exorcists
,
that
well
conjure
can
.
And
agreeable
to
this
is
the
translation
of
the
Low-Dutch
.
So
that
the
sense
is
,
that
the
deaf
Asp
stoppeth
her
ear
against
the
voice
of
the
Charmers
,
those
that
have
sworn
together
(
it
may
be
that
common
error
and
opinion
had
prevailed
so
far
with
learned
Luther
,
as
doth
appear
by
his
exposition
upon
the
third
Chapter
to
the
Galathians
,
that
he
believed
that
the
Witch
,
and
the
Devil
were
in
compact
,
and
sworn
together
)
and
that
were
most
cunning
in
that
art
.
But
this
doth
but
in
a
manner
beg
the
question
,
not
prove
it
,
for
all
will
but
amount
to
this
,
that
the
Asp
cannot
be
charmed
,
no
not
by
those
that
have
the
greatest
skill
in
the
matter
of
incantation
.
5.
The
French
Translators
render
it
thus
:
Lequel
n'écoute
point
la
voix
des
enchanteurs
,
ni
du
charmeur
sort
expert
en
charmes
,
Which
will
in
no
point
hear
the
voice
of
the
inchanter
,
nor
of
the
Charmer
that
is
expert
in
charms
.
And
this
proveth
nothing
at
all
of
joyning
societies
,
nor
of
compacts
.
The
Italian
version
giveth
it
thus
,
Accioche
non
oda
lavoce
de
glivoce
incantatori
,
del
venefico
incantante
incantationi
di
dotto
.
In
English
thus
,
Which
doth
not
hear
the
voice
of
the
inchanter
,
of
the
Witch
(
if
that
be
the
signification
of
the
word
venefico
,
a
poysoner
)
inchanting
with
the
incantation
of
the
learned
:
And
this
is
most
near
the
Hebrew
of
all
the
rest
,
and
beareth
thus
much
,
That
the
Asp
doth
not
hearken
to
the
voice
of
the
inchanter
,
of
the
Charmer
which
useth
the
charms
that
were
framed
and
conjoyned
by
a
learned
Clerk
:
so
that
if
associating
be
comprised
,
it
must
be
understood
of
the
framing
and
joyning
of
the
charms
,
which
doubtless
was
the
composure
of
those
that
were
very
learned
,
especially
if
they
work
by
a
natural
operation
,
of
which
we
shall
discourse
hereafter
.
6.
But
now
we
come
to
the
Hebrew
it self
,
which
Arias
Montanus
renders
thus
,
Quae
non
audiet
ad
vocem
mussitantium
:
jungentis
conjunctiones
docti
.
And
in
the
margent
thus
,
Quae
non
obtemperabit
voce
incantantium
,
incantantis
incantationes
sapienter
.
Which
we
may
thus
English
,
Which
hearkeneth
not
to
the
voice
of
the
mutterers
,
of
the
learned
joyner
of
conjunctions
.
And
the
other
thus
;
Which
obeyeth
not
the
voice
of
the
Charmers
,
of
the
person
charming
charms
wisely
.
So
that
it
may
mean
,
that
the
Asp
hearkeneth
not
to
the
voice
of
those
that
mutter
or
mussitate
the
charms
of
the
Charmer
that
doth
wisely
use
them
,
or
of
him
that
is
a
wise
Charmer
.
But
it
is
needless
and
improper
to
make
an
half
period
at
mussitantium
,
for
then
there
will
be
no
coherence
in
Grammatical
construction
betwixt
the
former
and
latter
part
of
the
verse
:
and
therefore
according
to
the
order
of
Grammar
,
it
should
be
rendered
thus
:
Quae
non
audiet
advocem
mussitantium
incantationes
,
docti
incantantis
.
And
so
the
meaning
is
plainly
this
,
that
the
Asp
doth
not
hearken
to
the
voice
of
those
that
mutter
the
charms
of
a
learned
Charmer
.
And
so
there
is
no
intimation
of
association
or
compact
either
one
way
or
another
,
but
it
doth
meerly
imply
that
the
Asp
doth
resist
and
frustrate
the
charms
of
the
mutterers
that
use
them
,
though
they
be
wise
in
the
using
of
them
,
which
doubtless
is
the
most
genuine
rendring
,
and
the
true
meaning
of
the
place
:
or
else
it
may
be
thus
aptly
translated
:
Quae
non
audiet
advocem
mussitantium
conjunctiones
jungentis
docti
;
That
is
thus
,
Which
hearkeneth
not
to
the
voice
of
those
that
mutter
the
Conjunctions
of
a
learned
Joyner
.
So
this
way
the
sense
will
be
,
that
she
resisteth
the
Charms
,
or
Conjunctions
of
the
learned
Joyner
or
Framer
of
them
,
and
consequently
that
it
hath
not
respect
,
either
to
the
associating
or
gathering
of
the
Asps
into
one
place
,
or
an
association
or
compact
betwixt
the
Charmer
and
the
Devil
,
which
are
both
beg'd
,
and
too
far
fetcht
,
and
cannot
be
intended
properly
in
this
Metaphor
.
But
it
(
if
thus
Translated
according
to
Arias
Montanus
)
referreth
punctually
and
properly
to
the
cunning
and
wise
composure
of
the
letters
and
words
used
in
the
Charm
,
that
if
they
had
been
never
so
cunningly
contrived
,
or
joyned
together
by
those
that
had
the
greatest
skill
of
all
others
in
framing
and
composing
of
charms
;
yet
were
they
utterly
inefficacious
against
this
kind
of
Serpent
.
And
so
we
conclude
this
,
having
as
yet
found
no
such
Hebrew
word
as
signifieth
a
Witch
in
the
vulgar
sense
and
common
acceptation
.
7.
Another
word
that
followeth
in
this
place
of
Deuternomy
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
requirens
Pythonem
,
which
what
it
meaneth
is
more
obscured
,
and
erroneously
translated
,
than
any
of
the
rest
.
And
this
our
English
Translators
have
ignorantly
or
wilfully
,
but
however
erroneously
rendered
in
all
the
places
where
it
is
used
,
to
be
one
that
hath
a
familiar
spirit
.
From
whence
note
these
things
.
1.
This
word
,
as
Buxtorfius
,
Schindlerus
,
and
Avenarius
observe
,
hath
two
significations
,
the
one
is
,
uter
vel
lagena
,
the
other
Python
,
and
so
saith
learned
Masius
,
significat
vero
vox
Ob
utrem
vel
lagenam
;
From
whence
the
Jewish
Nation
did
call
those
Devils
which
did
give
answers
forth
of
the
parts
of
Men
and
Womens
Bodies
,
Ob
,
and
in
the
plural
number
Oboth
;
As
it
is
only
once
for
bottles
used
in
that
of
Job
,
Behold
,
my
belly
is
as
wine
that
hath
no
vent
,
it
is
ready
to
burst
like
new
bottles
.
And
to
the
same
purpose
From
thence
it
seemeth
to
be
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Pytho
,
because
those
that
had
it
,
or
were
possessed
with
it
,
being
puft
up
with
wind
,
did
swell
like
blown
bladders
,
and
the
unclean
spirit
being
interrogated
did
forth
of
their
bellies
give
answers
of
things
past
,
present
,
and
to
come
,
from
whence
also
they
were
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
ventriloqui
,
speakers
in
the
belly
,
or
out
of
the
belly
.
So
that
in
the
sense
of
these
men
,
it
was
a
Devil
or
Spirit
that
spoke
in
them
,
as
though
they
had
been
essentially
and
substantially
possest
with
a
Demon
;
so
prone
were
they
to
ascribe
all
things
(
almost
)
unto
the
Devils
power
,
not
considering
that
they
had
no
other
Devil
,
but
that
of
Imposture
and
Delusion
,
as
we
shall
shew
anon
with
unanswerable
arguments
.
2.
The
most
or
all
the
translations
in
the
Polyglott
do
render
it
Pythonem
,
vel
spiritum
Pythonis
in
this
place
of
Deuteronomy
,
and
other
places
:
But
what
is
to
be
understood
by
Python
,
or
the
Spirit
of
Python
is
as
difficult
to
find
out
,
as
the
meaning
of
the
Hebrew
word
Ob
,
because
it
must
be
digged
forth
of
the
rubbish
of
Grecian
lies
:
For
some
will
have
it
to
be
derived
from
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
à
consulendi
&
interrogandi
usu
.
But
that
they
were
called
so
rather
from
the
Epithete
given
to
Apollo
,
who
(
as
the
Poets
fabled
)
did
soon
after
Deucalions
flood
slay
the
Dragon
Python
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
so
called
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
quod
est
putrescere
,
because
he
was
said
to
be
bred
of
the
putrefaction
of
the
Earth
;
and
so
he
was
called
Apollo
Pythius
,
and
those
that
kept
the
Oracle
at
Delphos
,
and
gave
answers
,
were
called
Pythii
vates
,
and
the
Oracles
Oracula
Pythia
:
as
may
be
seen
in
Plutarch
,
Thucydides
,
and
Lucian
:
and
Suidas
and
Hesychius
say
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
dicebatur
etiam
Daemonium
cujus
afflatu
futura
praedicebant
,
&
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
è
ventre
hariolantes
:
From
whence
Pythius
Apollo
came
because
of
slaying
the
Dragon
,
nam
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
putrescere
significat
,
ut
est
in
his
carminibus
.
—
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
—
Sic
inde
precatus
Apollo
est
:
Putrescas
tellure
jacens
campoq
feraci
.
And
from
hence
were
the
Pythian
Games
instituted
:
Neve
operis
famam
posset
delere
vetustas
,
Instituit
sacros
celebri
certamine
ludos
Pythia
perdomitae
serpentis
nomine
dictos
.
Though
,
if
we
will
believe
Natalis
Comes
and
some
others
,
it
was
not
a
Serpent
or
Dragon
that
Apollo
slew
,
but
a
man
whose
name
Pythios
vates
,
Pythian
Priests
,
or
Diviners
of
Python
.
So
that
all
that
can
be
gathered
from
hence
is
,
that
to
have
the
Spirit
of
Python
,
was
to
undertake
such
Divinations
,
as
the
Priests
used
at
the
Pythian
Oracle
at
Delphos
,
and
that
was
no
more
in
truth
and
effect
,
but
Cheaters
and
Impostors
.
3.
Those
that
we
call
the
Septuagint
expressing
the
manner
of
the
performance
of
this
kind
of
Imposture
do
(
as
Masius
confesseth
,
and
is
true
)
constantly
call
them
by
the
name
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
because
they
did
speak
forth
of
their
Breasts
or
Bellies
,
that
was
by
turning
their
voices
backwards
down
their
Throats
,
which
some
of
the
Latines
imitating
the
Greek
word
have
not
unfitly
called
them
ventriloquos
,
that
is
,
speaking
in
their
Bellies
.
And
that
there
were
such
in
ancient
times
is
witnessed
by
Plutarch
,
who
saith
,
speaking
of
the
ceasing
of
Oracles
,
thus
:
That
it
is
alike
foolish
and
From
whence
we
may
note
these
things
.
1.
That
in
Plutarch
time
who
lived
in
the
Reign
of
Trajan
,
there
were
of
these
persons
that
could
speak
(
as
it
were
)
forth
of
their
Bellies
.
2.
That
though
Plutarch
was
a
very
learned
,
sagacious
person
,
yet
he
either
knew
not
,
or
else
concealed
the
manner
how
these
ventriloquists
performed
this
speaking
in
their
Breasts
or
Bellies
,
it
being
nothing
but
a
cheat
and
artificial
imposture
,
as
we
shall
shew
anon
,
of
whom
his
learned
Translator
Adrianus
Therefore
(
he
saith
)
we
condemn
all
sorts
of
Divinations
which
are
not
received
from
the
sacred
writings
,
and
do
judge
them
to
have
been
found
out
,
either
by
the
craftiness
of
men
or
the
wickedness
of
Devils
;
but
we
rejoice
to
our selves
that
being
Divinely
taught
,
we
here
see
far
more
than
the
most
learned
Plutarch
did
,
who
beheld
but
little
light
in
this
his
disputation
of
the
defect
of
Oracles
.
3.
We
may
note
that
these
words
(
that
is
to
say
,
the
Genii
hariolating
forth
of
the
Belly
)
which
we
have
inclosed
in
a
Parenthesis
,
are
not
found
in
the
Greek
written
by
Plutarch
,
but
are
only
added
as
the
conjecture
of
Turnebus
.
4.
Plutarch
doth
hold
it
childish
to
believe
that
God
doth
hide
himself
and
speak
in
the
belly
of
these
couzening
Diviners
,
and
therein
though
an
Heathen
was
wiser
than
many
that
profess
Christianity
now
,
who
believe
it
to
be
some
Spirit
,
when
it
is
nothing
but
the
cunning
Imposture
of
those
persons
,
that
by
use
have
learned
that
artifice
of
turning
their
voices
back
into
their
Throats
and
Breasts
.
5.
As
to
matter
of
fact
it
is
manifest
that
in
the
time
of
Plutarch
there
were
those
that
practised
this
cunning
trick
thereby
to
get
credit
or
money
by
the
pretence
of
Predictions
and
Divinations
,
and
such
an
one
doubtless
was
the
Woman
at
Endor
,
and
the
Maid
mentioned
in
the
Acts
of
the
Apostles
,
of
which
we
shall
speak
presently
.
Also
Tertullian
a
grave
Author
,
affirmeth
that
he
had
seen
such
Women
that
were
Ventriloquists
,
from
whose
secret
parts
a
small
voice
was
heard
as
they
sate
,
and
did
give
answers
to
things
asked
.
Caelius
Rhodiginus
doth
write
that
he
often
saw
a
Woman
Ventriloquist
at
Rhodes
,
and
in
a
City
of
Italy
his
own
Country
,
from
whose
secrets
he
had
often
heard
a
very
slender
voice
of
an
unclean
Spirit
,
but
very
intelligible
,
tell
strangely
of
things
past
or
present
,
but
of
things
to
come
for
the
most
part
uncertain
,
and
also
often
vain
and
lying
;
which
doth
plainly
demonstrate
that
it
was
but
an
humane
artifice
,
and
a
designed
Imposture
.
But
most
notable
is
that
story
related
by
Wierus
from
the
mouth
of
his
Sons
who
had
it
from
the
mouth
of
Adrianus
Turnebus
,
Petrus
Brabantius
,
who
as
oft
as
he
would
,
could
speak
from
the
lower
part
of
his
Body
,
his
Mouth
being
open
,
but
his
Lips
not
moved
,
and
that
he
did
deceive
many
all
over
by
this
cunning
,
which
whether
it
be
to
be
called
an
art
,
or
exercitation
,
or
the
imposture
of
the
Devil
is
to
be
doubted
.
And
further
relateth
that
at
Paris
he
deceived
a
Widow
Woman
,
and
got
her
to
give
him
her
Daughter
in
Marriage
,
who
had
a
great
Portion
;
by
counterfeiting
that
his
so
speaking
in
his
Breast
,
or
Belly
,
was
the
voice
of
her
deceased
Husband
,
who
was
in
Purgatory
,
and
could
not
be
loosed
thence
,
except
she
gave
her
Daughter
in
Marriage
unto
him
:
By
which
deceitful
knavery
he
got
her
,
and
about
six
Months
after
,
when
he
had
spent
all
her
Portion
,
the
Wife
and
Mother-in-law
being
left
,
he
fled
to
Lions
:
And
there
hearing
that
a
very
rich
Merchant
was
dead
,
who
was
accounted
living
a
very
wicked
man
,
who
had
gotten
his
riches
by
right
and
wrong
;
this
Brabantius
goeth
to
his
Son
called
Cornutus
,
who
was
walking
in
a
Grove
or
Orchard
behind
the
Church-yard
,
and
intimateth
that
he
was
sent
to
teach
him
what
was
fit
for
him
to
do
.
But
while
that
he
telleth
him
that
he
ought
rather
to
think
of
the
Soul
of
his
Father
,
than
of
his
Fame
,
or
Death
;
upon
the
suddain
while
they
speak
together
a
voice
is
heard
imitating
his
Father's
:
Which
voice
although
Brabantius
did
give
out
of
his
Belly
,
yet
he
did
in
a
wonderful
manner
counterfeit
to
tremble
:
But
Cornutus
was
admonished
by
this
voice
,
into
what
state
his
Father
was
faln
by
his
injustice
,
and
with
what
great
torments
he
was
tortured
in
Purgatory
,
both
for
his
own
,
and
his
Sons
cause
,
for
that
he
had
left
him
the
Heir
of
so
much
ill
gotten
goods
,
and
that
he
could
be
freed
by
no
means
,
unless
by
a
just
expiation
made
by
the
Son
,
and
some
considerable
part
of
his
goods
distributed
to
charitable
uses
unto
those
that
stood
most
need
,
such
as
were
Christians
made
Captives
with
the
Turks
.
Whereupon
he
gave
credit
to
Brabantius
,
with
whom
he
discoursed
,
as
a
Man
that
was
to
be
sent
by
Godly
persons
to
Constantinople
to
redeem
the
prisoners
,
and
that
he
was
sent
unto
him
by
Divine
Power
for
the
same
purpose
.
But
Cornutus
,
though
a
Man
no
way
evil
;
and
although
having
heard
these
things
,
he
understood
not
the
deceit
:
yet
notwithstanding
because
of
the
word
,
that
he
should
part
with
so
much
money
,
made
answer
that
he
would
consider
of
it
,
and
willeth
Brabantius
to
repair
the
day
following
to
the
same
place
.
In
the
mean
time
being
staggered
in
his
thoughts
he
did
much
doubt
,
in
respect
of
the
place
,
where
he
had
heard
the
voice
,
because
it
was
shadowy
,
and
dark
,
and
subject
to
the
crafty
treacheries
of
Men
,
and
to
the
Eccho
.
Therefore
the
next
day
he
leadeth
Brabantius
into
another
open
plain
place
,
neither
troubled
with
shadows
nor
bushes
.
Where
notwithstanding
the
same
tale
was
repeated
,
during
their
discourse
,
that
he
had
heard
before
:
This
also
being
added
,
that
forthwith
six
thousand
Franks
should
be
given
to
Brabantius
,
that
three
Masses
might
be
said
every
day
,
to
redeem
his
Father
forth
of
Purgatory
;
otherwayes
that
there
could
be
no
redemption
for
him
.
And
thereupon
the
Son
obliged
both
by
conscience
and
religion
,
although
unwillingly
,
delivers
so
many
to
the
trust
of
Brabantius
;
all
lawful
evidence
of
the
agreement
and
performance
being
utterly
neglected
.
The
Father
freed
from
the
fire
and
torments
afterwards
hath
rested
quiet
,
and
by
speaking
did
not
trouble
the
Son
any
more
.
But
the
wretched
Cornutus
,
after
Brabantius
was
gone
,
being
one
time
more
pleasant
than
wonted
,
which
made
his
Table-companions
much
to
wonder
;
and
forthwith
opening
the
cause
to
them
inquiring
it
,
he
was
forthwith
so
derided
of
all
,
because
that
in
his
judgment
he
had
been
so
beguiled
,
and
cheated
of
his
money
besides
,
that
within
few
days
after
he
died
for
plain
grief
,
and
so
followed
his
Father
to
know
the
truth
of
that
thing
of
him
.
But
to
make
this
more
plain
and
certain
,
we
shall
add
a
Story
of
a
notable
Impostor
,
or
Ventriloquist
,
from
the
testimony
of
Mr.
Ady
;
which
we
have
had
confirmed
from
the
mouth
of
some
Courtiers
that
both
saw
and
knew
him
,
and
is
this
:
It
hath
been
(
saith
he
)
I
my self
also
have
seen
a
young
man
about
16
or
17
years
of
age
,
who
having
learned
at
School
,
and
having
no
great
mind
to
his
I
my self
also
knew
a
person
,
in
the
West-riding
of
Yorkshire
,
I
also
have
sometimes
seen
a
person
that
lived
in
Southwark
near
London
,
who
holding
his
lips
together
,
and
making
no
sound
or
noise
We
might
hereunto
add
the
Story
of
the
pretended
sleeping
preacher
,
who
had
drawn
many
into
admiration
and
belief
that
4.
Next
the
more
fully
to
explain
this
we
may
consider
the
place
in
the
Acts
which
is
rendred
thus
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
of
which
the
learned
and
judicious
Isaac
Casaubon
saith
thus
:
An
And
it
is
plain
that
it
was
Divination
,
that
was
telling
of
secret
things
,
whether
past
,
present
or
to
come
,
that
the
Maid
pretended
and
undertook
:
for
the
text
saith
,
Which
brought
her
masters
much
gain
by
soothsaying
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
,
by
Vaticination
.
Beza
in
his
Latine
translation
saith
in
his
Marginal
Notes
,
That
that
Spirit
of
Oracling
,
not
.
in
loc.
&
A
Candle
in
the
dark
,
p.
67
,
68.
was
only
an
expression
alluding
to
the
Idol
Apollo
,
which
was
called
Python
,
and
gave
answers
unto
them
that
asked
,
namely
,
by
the
Priests
that
belonged
unto
it
,
of
which
Idol
the
Poets
feigned
many
things
;
so
that
they
that
had
the
Imposture
of
Divination
were
said
by
the
Heathen
to
be
inspired
by
the
spirit
of
Apollo
.
And
in
this
place
of
the
Acts
,
S.
Luke
speaketh
after
the
common
Phrase
of
the
Heathen
,
because
he
delivereth
the
error
of
the
common
people
,
but
not
by
what
instinct
the
Maid
gave
Divinations
;
for
it
is
certain
that
under
the
Mask
of
that
Idol
,
the
Devil
plaid
his
deluding
pranks
,
and
this
spirit
of
Apollo
was
nothing
,
but
as
much
as
to
say
,
an
Imposture
,
or
deluding
trick
of
the
Devil
practised
by
the
Priests
of
Apollo
.
So
much
saith
Beza
,
who
plainly
expoundeth
,
That
that
Spirit
of
Divination
or
Oracling
,
was
only
a
Devilish
deluding
Imposture
,
and
not
a
familiar
Devil
as
many
do
fondly
imagine
:
And
whereas
it
is
said
in
the
verse
following
,
that
S.
Paul
did
cast
that
Spirit
out
of
the
Maid
,
it
was
,
that
he
by
the
power
of
the
Gospel
of
Jesus
rebuked
her
wickedness
:
so
that
her
Conscience
being
terrified
,
she
was
either
converted
,
or
else
at
the
least
dared
not
to
follow
that
Mary
Magdalen
,
it
is
to
be
understood
that
he
did
convert
her
from
many
devilish
sinful
courses
in
which
she
had
walked
.
Thus
far
learned
Beza
and
Mr.
Ady
,
who
both
seem
to
understand
no
other
Demon
in
the
case
than
only
a
crafty
and
devilish
Imposture
and
Cheat
,
and
most
certainly
it
could
be
nothing
else
.
5.
But
to
come
to
the
stress
of
the
business
,
these
things
are
to
be
considered
.
1.
Some
thought
that
they
were
really
,
and
essentially
possessed
with
an
evil
spirit
that
did
speak
in
them
and
gave
forth
answers
,
and
this
is
the
most
common
,
though
most
false
opinion
:
which
if
it
were
true
,
it
maketh
nothing
for
those
familiars
that
are
ascribed
to
our
Witches
,
for
by
that
they
mean
a
visible
Devil
without
them
in
the
shape
of
a
Dog
,
a
Cat
or
the
like
,
and
both
these
are
equally
absurd
and
false
,
as
we
shall
shew
anon
.
2.
Some
thought
that
an
evil
spirit
ab
extra
did
but
work
upon
their
minds
,
and
so
inspired
them
with
these
Divinations
,
and
this
seems
to
have
been
the
opinion
of
Plutarch
and
some
others
of
the
Heathen
.
3.
But
others
(
which
is
that
which
we
affirm
)
did
hold
that
they
were
but
counterfeiting
deluding
Impostors
,
and
what
they
did
was
only
by
Ventriloquy
,
Jugling
and
confederacy
,
and
that
all
their
pretended
Divinations
and
predictions
,
were
nothing
but
lying
conjectures
and
ambiguous
equivocations
.
But
to
open
it
fully
we
must
conceive
that
they
did
pretend
and
take
upon
them
to
foretel
and
declare
things
to
come
,
which
notwithstanding
were
but
false
forgeries
and
lies
:
for
if
they
had
really
had
any
certain
foreknowledge
of
things
to
come
,
then
when
Jehu
was
made
King
,
and
in
subtilty
pretended
to
sacrifice
to
Baal
,
and
so
got
together
all
the
Priests
to
sacrifice
,
if
these
base
,
lying
,
cheating
And
as
they
did
take
upon
them
to
foretel
things
to
come
,
so
this
Woman
of
Endor
,
and
in
likelihood
the
rest
,
did
pretend
to
do
it
by
raising
up
,
or
causing
to
ascend
those
that
were
dead
to
give
answers
of
the
things
demanded
.
Now
therefore
the
state
of
the
question
will
be
,
whether
this
Woman
had
really
a
familiar
or
supernatural
spirit
that
gave
her
answers
,
or
that
she
raised
such
an
one
,
or
that
only
she
was
a
deceiver
and
Impostor
that
could
cast
her self
into
a
Trance
,
and
so
speak
in
her
Breast
,
or
that
she
had
a
place
contrived
for
the
purpose
(
as
they
had
at
the
Oracle
at
Delphos
)
by
which
means
she
could
speak
,
as
in
a
Bottle
or
hollow
cavity
,
and
had
other
Confederates
sutably
fitted
to
accomplish
her
design
.
Here
we
shall
only
speak
as
to
the
significancy
of
the
words
relating
to
this
matter
,
and
shall
handle
the
History
of
the
matter
of
fact
elsewhere
:
And
in
the
first
place
we
allow
and
grant
that
she
had
the
cooperating
power
of
the
Devil
,
in
her
mind
and
will
,
leading
her
to
take
upon
her
to
foretel
things
to
come
,
of
which
she
was
utterly
ignorant
:
so
that
we
grant
her
under
a
spiritual
league
with
the
Devil
,
as
all
wicked
persons
are
,
but
we
deny
that
she
had
any
other
familiar
spirit
,
but
only
the
spirit
of
delusion
and
Imposture
,
as
we
shall
make
good
by
these
arguments
.
1.
Because
the
word
sometimes
signifieth
the
persons
pretending
to
be
skilful
in
this
sort
of
Divinations
;
for
so
the
Woman
saith
unto
Saul
:
Behold
thou
knowest
what
Saul
hath
done
,
how
he
hath
cut
off
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Pythones
,
that
is
,
the
persons
that
pretended
,
and
practised
that
kind
of
Divination
.
And
so
again
in
that
of
Isaiah
:
And
thy
voice
shall
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
sicut
Pythonis
as
the
voice
of
one
that
2.
Sometimes
it
is
taken
for
the
means
that
they
pretended
they
performed
it
by
,
as
in
Sauls
deluded
and
despairing
sense
;
for
he
saith
,
Divina
quaeso
mihi
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
Pythone
,
vel
per
Pythonem
,
and
cause
to
ascend
whom
I
shall
name
unto
thee
.
So
that
he
vainly
thought
that
she
could
call
up
,
and
make
to
ascend
whomsoever
he
should
name
,
so
blind
and
deluded
was
he
when
the
spirit
of
the
Lord
was
departed
from
him
,
and
was
justly
delivered
up
to
believe
lies
,
because
he
had
not
received
the
love
of
the
truth
.
3.
It
doth
not
appear
that
she
had
any
familiar
spirit
,
or
called
up
any
;
for
the
name
that
is
there
given
her
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Dominam
Pythonis
vel
utris
;
the
Mistriss
of
the
Bottle
,
or
of
the
Oracle
,
for
Saul
saith
,
seek
me
a
Woman
that
is
Mistriss
of
the
Bottle
,
or
of
the
Oracle
,
for
so
it
must
signifie
,
if
it
be
genuinely
and
fitly
translated
;
and
his
servants
tell
him
,
that
at
Endor
there
is
a
Woman
that
was
Mistriss
of
Ob
,
the
Bottle
or
Oracle
.
For
though
some
translate
it
mulier
habens
Pythonem
,
or
as
Tremellius
,
mulier
praedita
Pythone
,
it
will
but
reach
thus
much
,
that
she
was
possessed
of
or
had
in
her
power
,
this
Ob
,
Bottle
,
or
Oracle
,
that
could
be
nothing
but
the
fit
contrived
place
to
give
answers
,
as
they
did
at
the
Oracle
.
For
if
they
meant
that
she
had
a
familiar
spirit
in
her
Belly
,
then
it
was
possest
of
her
,
more
than
she
could
be
said
to
be
possest
of
it
.
But
there
is
another
Text
that
doth
fully
agree
with
this
,
and
will
help
to
explicate
it
,
and
is
this
,
speaking
of
the
destruction
of
Nineveh
or
the
Jewish
Nation
,
and
the
causes
of
it
:
Because
of
the
multitude
of
the
whoredoms
of
the
welfavoured
harlot
,
the
Mistriss
of
Witchcrafts
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Domina
vel
patrona
,
the
Mistriss
,
or
Patroness
of
Juglings
and
delusions
.
So
that
in
propriety
of
language
she
of
Endor
is
called
the
Mistriss
of
Python
or
Oracle
,
because
she
could
play
the
couzening
feats
that
belonged
unto
it
.
4.
Amongst
all
the
several
ways
of
Idolatry
that
Manasseh
set
up
,
and
dealt
with
a
familiar
spirit
.
When
it
is
plain
that
this
word
must
be
taken
in
this
place
,
as
it
is
in
the
third
verse
of
this
Chapter
,
he
made
groves
,
fecitque
lucos
,
because
the
words
are
both
from
the
same
root
which
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
fecit
,
confecit
,
per●ecit
,
and
so
it
is
,
and
must
be
taken
in
other
places
;
and
is
especially
manifest
in
these
.
God
said
to
Noah
,
make
thee
an
Ark
of
Gopher
wood
,
and
after
,
a
window
shalt
thou
make
to
the
Ark.
The
Psalmist
saith
:
But
our
God
is
in
heaven
,
he
hath
done
whatsoever
he
pleased
,
and
again
,
To
him
who
alone
doth
great
wonders
.
We
might
add
forty
places
Samuel
:
So
that
there
was
no
Devil
nor
familiar
but
a
couzening
Knave
or
a
Quean
,
more
crafty
than
the
Demons
themselves
.
5.
That
they
had
no
familiar
Spirit
is
manifest
,
if
we
consider
the
manner
how
they
carried
themselves
in
these
cheating
actions
and
performances
,
for
the
Prophet
tells
us
thus
:
And
when
they
shall
say
unto
you
,
seek
unto
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
ad
Pythones
,
unto
Oraclers
,
and
unto
Wizards
that
peep
,
and
mutter
;
If
they
had
a
familiar
Spirit
or
Demon
,
what
need
they
chirp
,
peep
,
or
mutter
?
could
it
not
speak
loud
and
plain
enough
?
Yea
doubtless
it
could
if
they
had
any
such
,
but
it
is
to
conceal
their
own
deceit
and
knavery
,
lest
it
should
be
found
forth
and
discovered
:
And
without
such
chirping
and
muttering
they
could
neither
perform
their
Jugling
delusions
,
nor
keep
them
from
being
known
,
and
derided
.
Tremellius
his
note
upon
this
place
is
very
remarkable
:
The
Prophet
(
saith
he
)
aggravateth
the
heinous
crime
of
those
Witches
from
the
vanity
of
those
Divinations
,
which
the
very
manner
of
them
betrayeth
:
those
seducers
have
not
so
much
wit
,
that
they
dare
speak
to
the
people
the
thing
they
pretend
to
speak
in
plain
and
open
terms
,
with
an
audible
clear
voice
,
as
they
that
are
Gods
Prophets
,
who
speak
the
word
of
God
as
loud
as
may
be
,
and
as
plain
as
they
can
to
the
people
;
but
they
chirp
in
their
Bellies
,
and
very
low
in
their
Throats
,
like
Chickens
half
out
of
the
shells
in
their
hatching
.
And
this
doth
plainly
declare
their
knavery
and
cheating
Juglings
.
The
same
Prophet
in
another
place
speaking
of
the
destruction
,
and
bringing
low
of
Jerusalem
he
saith
:
And
thou
shalt
be
brought
down
,
and
shalt
speak
out
of
the
ground
,
and
thy
speech
shall
be
low
out
of
the
dust
.
And
thy
voice
shall
be
as
of
a
Pythonist
,
Ob
,
or
as
of
an
Oracler
,
out
of
the
ground
,
and
thy
speech
shall
whisper
,
peep
or
chirp
out
of
the
dust
.
The
word
there
,
and
in
the
former
place
used
is
from
the
root
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
garrivit
more
avium
,
he
hath
peeped
or
chirped
like
a
Bird.
Now
this
doth
plainly
allude
to
these
kind
of
Pythonists
,
or
Oraclers
,
who
in
giving
their
Oracles
,
or
Divinations
,
did
speak
out
of
the
ground
,
that
was
from
hollow
Vaults
and
Caves
contrived
on
purpose
for
them
to
perform
their
tricks
in
,
and
such
a
place
as
this
,
called
in
the
Hebrew
Ob
,
did
Manasseh
make
and
prepare
,
And
thy
speech
shall
be
low
out
of
the
dust
,
like
these
deceivers
who
fall
into
Trances
,
and
lie
upon
their
faces
the
better
to
conceal
and
hide
their
Impostures
,
and
so
do
change
their
voice
,
and
mutter
as
it
were
out
of
the
dust
,
thereby
to
make
the
people
believe
that
it
is
the
Demon's
or
Spirits
voice
that
speaketh
in
them
,
when
it
is
nothing
but
their
own
counterfeiting
.
And
thy
voice
shall
be
like
one
of
these
Oraclers
,
out
of
a
low
and
hollow
place
,
to
whisper
and
chirp
like
a
Chicken
coming
forth
of
the
shell
,
the
more
to
make
them
believe
that
it
is
the
voice
of
a
Spirit
,
and
not
their
own
,
by
craft
and
cunning
altered
and
changed
.
Upon
which
place
learned
and
judicious
Calvin
saith
thus
much
:
For
the
voice
of
them
,
who
before
were
so
lofty
and
cruel
,
he
compareth
to
the
speech
of
Pythonists
,
8.
The
next
word
that
followeth
in
this
place
of
Deuteronomy
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
from
the
root
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
novit
,
sivit
,
proprie
est
(
ut
Avenarius
inquit
)
mentis
&
intellectus
.
Which
word
our
Translators
(
contrary
to
their
usual
custom
)
have
kept
a
constancy
in
,
and
alwaies
have
rendered
a
Wizard
,
a
name
(
as
we
conjecture
)
not
improper
,
for
we
,
in
the
North
of
England
,
call
such
as
take
upon
them
to
foretel
where
things
are
that
have
been
stoln
,
or
to
take
upon
them
to
help
Men
or
Goods
,
that
the
vain
credulity
of
the
common
people
have
thought
to
be
bewitched
,
we
(
I
say
)
call
them
Wise
Men
,
or
Wise
Women
,
without
regard
had
to
the
way
or
means
by
which
they
undertook
to
perform
these
things
.
Divers
others
do
render
it
sciolus
,
which
is
proper
and
consonant
to
the
former
.
The
other
Translations
that
we
have
either
seen
,
or
were
able
to
understand
,
are
so
uncertain
,
various
,
wide
and
wilde
,
that
it
were
lost
labour
to
examine
or
recite
them
;
and
the
word
Wizard
(
though
a
general
one
)
is
the
most
proper
that
we
can
find
.
But
we
must
conclude
,
that
hitherto
we
find
no
such
word
as
signifieth
a
Witch
in
that
sense
we
have
allowed
,
and
endeavoured
to
confute
.
9.
The
last
word
mentioned
in
this
Text
of
Deuteronomy
,
is
a
Necromancer
,
or
one
that
consulteth
with
the
dead
.
Now
whether
this
were
some
special
kind
of
Divination
,
or
but
a
comprehension
of
all
the
kinds
,
being
but
in
all
their
several
sorts
,
a
leading
of
the
people
to
inquire
of
dumb
and
dead
Idols
,
may
be
a
great
and
material
question
.
And
though
no
Interpreter
or
Commentator
that
we
have
seen
,
read
,
or
do
remember
,
do
hint
at
any
such
matter
,
but
still
strike
upon
the
common
string
,
that
it
should
be
some
kind
of
Magick
,
whereby
they
could
make
the
dead
appear
,
and
consult
with
them
:
yet
notwithstanding
all
this
we
cannot
but
propose
our
doubts
in
these
reasons
following
.
1.
Moses
in
this
Text
doubtlesly
did
not
set
down
all
the
particular
sorts
of
Divinations
and
Impostures
used
amongst
the
Heathen
,
for
that
had
hardly
been
possible
,
but
the
chiefest
kinds
of
them
.
And
this
is
not
rationally
probable
that
he
would
do
it
by
a
Tautology
,
or
repetition
of
the
same
thing
twice
.
For
inquiring
of
the
dead
,
or
consulting
with
them
,
was
intended
in
the
word
Ob
,
and
the
Woman
of
Endor
said
;
Whom
shall
I
raise
up
,
or
cause
to
ascend
unto
thee
?
Whereby
it
appeareth
that
she
pretended
(
and
also
Saul
vainly
believed
,
who
said
;
Divine
unto
me
in
or
by
Ob
)
that
she
could
cause
the
dead
to
ascend
,
and
to
have
answers
from
them
of
things
to
come
,
as
is
manifest
in
the
Story
of
the
pretended
apparition
and
prediction
of
Samuel
.
And
so
this
thing
should
be
twice
repeated
in
this
place
,
which
is
not
probable
that
Moses
would
have
done
.
2.
He
doth
not
forbid
these
several
sorts
of
Divination
only
because
they
were
evil
and
unlawful
in
themselves
(
for
some
of
them
might
be
lawful
,
and
performed
by
natural
or
artificial
means
)
but
because
of
the
thing
they
all
centred
in
,
and
the
end
they
all
tended
to
,
which
was
to
lead
and
draw
the
people
to
inquire
of
and
to
serve
deaf
,
dumb
and
dead
Idols
.
For
though
the
Idols
were
Silver
and
Gold
,
the
work
of
Mens
hands
,
and
had
eyes
and
saw
not
,
ears
and
heard
not
,
feet
and
walked
not
,
mouths
and
spoke
not
,
neither
was
there
breath
in
their
Nostrils
:
And
though
the
common
people
could
not
but
know
this
,
for
as
Isaiah
saith
they
were
so
blinded
that
,
None
considereth
in
his
heart
,
neither
is
there
knowledge
or
understanding
to
say
,
I
have
burnt
part
of
it
in
the
fire
;
yea
also
I
have
baked
bread
with
the
coals
thereof
,
I
have
roasted
flesh
and
eaten
it
,
and
shall
I
make
the
residue
thereof
an
abomination
?
shall
I
fall
down
to
the
stock
of
a
tree
?
Yet
notwithstanding
were
they
so
deluded
by
the
crafty
Impostures
,
and
subtile
Divinations
of
all
the
several
sorts
of
these
Jugling
Priests
,
that
they
ran
to
ask
counsel
at
these
dead
Idols
,
who
(
as
they
falsly
perswaded
the
people
)
did
inspire
them
,
and
gave
them
answers
,
when
the
Idols
were
all
dead
things
,
and
gave
no
answers
at
all
.
And
this
is
that
consulting
with
the
dead
,
that
all
these
couzening
Priests
did
draw
the
people
unto
,
and
therefore
in
general
is
here
forbidden
.
3.
The
words
of
the
Prophet
,
where
he
saith
[
And
when
they
shall
say
unto
you
,
seek
unto
them
that
are
Ob
or
Oraclers
,
and
unto
wizards
that
peep
,
and
that
mutter
:
should
not
a
people
seek
unto
their
God
?
for
the
living
to
the
dead
?
]
do
fully
prove
as
much
;
for
the
sense
must
be
this
:
That
the
people
of
God
ought
to
seek
unto
their
own
God
,
who
was
and
is
a
true
and
a
living
God
,
and
to
his
Law
&
Testimonies
,
and
not
to
those
peepers
and
mutterers
that
seek
counsel
of
the
dead
Idols
only
;
and
doubtless
this
is
the
true
meaning
of
consulting
the
dead
.
4.
This
exposition
includeth
no
absurdity
,
nor
bringeth
any
inconvenience
,
and
is
genuine
,
and
not
wrested
;
whereas
the
other
doth
hurry
in
a
whole
heap
of
most
absurd
doubts
,
questions
and
opinions
.
But
if
in
this
exposition
we
be
Heterodoxal
,
we
crave
pardon
,
and
referr
it
to
the
judgment
of
those
that
are
learned
,
of
what
perswasion
soever
they
be
.
10.
Another
word
that
is
used
in
divers
places
of
Scripture
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
though
Avenarius
doth
derive
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
stilus
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
cla●sit
,
yet
the
learned
person
Masius
saith
,
Est
autem
aliarum
nationum
vocabulum
,
ab
Hebraea
lingua
alienum
&
peregrinum
,
1.
It
is
the
opinion
of
Masius
and
Mr.
Ady
that
it
is
a
general
It
is
taken
in
the
general
sense
for
magus
a
Magician
;
that
hath
one
,
or
all
these
crafts
or
Impostures
.
And
the
former
quoting
the
sentence
of
Rabbi
Isaac
Natar
,
saith
:
Hoc
nomine
vocatos
esse
ab
Hebraeis
quosvis
,
qui
inter
gentes
singularem
prositebantur
sapientiam
;
praesertim
cùm
ea
ad
superstitionem
pertineret
.
2.
Because
that
in
Exodus
7.
13.
those
that
there
are
called
Hachamim
and
Mechassephim
,
that
is
sapientes
&
praestigiatores
,
as
Tremellius
renders
it
,
which
is
most
proper
and
genuine
,
are
there
called
Hartummim
Mezeraim
,
that
is
Magos
Aegypti
,
the
Magicians
of
Aegypt
;
by
which
it
appeareth
plainly
that
it
is
a
general
name
,
and
may
most
properly
be
rendered
a
Magician
.
3.
It
may
most
properly
be
taken
for
a
Magician
,
because
those
that
acted
before
Pharaoh
are
called
by
that
name
,
and
excepting
their
opposing
of
Moses
,
and
their
superstition
,
it
doth
not
appear
that
they
dealt
with
unlawful
Magick
,
as
we
shall
prove
undeniably
hereafter
.
11.
There
is
also
another
word
which
is
used
in
divers
places
,
which
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
mussitavit
,
he
hath
muttered
,
or
murmured
,
and
is
taken
generally
for
any
kind
of
murmuring
for
any
cause
whatsoever
,
as
in
this
place
,
But
when
David
saw
that
his
servants
whispered
.
And
again
,
All
that
hate
me
,
whisper
together
against
me
.
1.
Sometimes
by
a
Metonymie
it
is
taken
for
a
low
and
modest
speech
,
the
art
of
Oratory
,
or
Eloquence
,
as
Isaiah
3.
3.
&
intelligentem
vel
peritum
eloquentiae
,
and
sometime
for
an
ear-ring
ina●ris
,
as
in
the
20.
verse
of
the
same
Chapter
.
2.
It
is
also
ascribed
unto
Charmers
or
Inchanters
as
in
the
Psalm
,
That
doth
not
hearken
unto
the
voice
of
the
charmers
:
Where
it
is
plain
that
all
Charmers
were
whisperers
and
mutterers
,
but
not
on
3.
And
whereas
our
English
translation
readeth
it
,
Surely
the
serpent
will
bite
without
inchantment
,
and
a
babler
is
no
better
;
It
may
as
well
be
read
,
as
Arias
Montanus
translates
it
,
Si
mordeat
serpens
in
non
susurro
,
vel
absque
susurro
,
If
the
Serpent
bite
without
hissing
,
or
sibilation
.
And
Schindlerus
to
the
same
purpose
:
Si
mordebit
serpens
absque
incantatione
,
vel
murmure
,
id
est
sibilo
.
And
so
Avenarius
:
Si
mordeat
serpens
absque
susurratione
,
id
est
absque
sibilo
.
And
though
Tremellius
,
and
the
whole
troop
of
Translators
do
render
it
,
as
our
English
Translators
do
,
yet
that
will
not
make
sense
:
for
it
would
inferr
that
as
a
Serpent
will
bite
except
it
be
charmed
,
so
will
a
babler
do
also
.
But
who
ever
heard
of
a
bablers
being
charmed
?
So
that
truly
considered
that
cannot
be
the
sense
of
the
place
.
But
if
it
be
taken
exactly
according
to
the
Hebrew
,
then
the
sense
runs
thus
,
If
the
Serpent
bite
without
,
or
in
not
hissing
,
and
excellency
is
not
to
him
that
hath
a
tongue
;
that
is
,
The
Serpent
doth
hurt
with
his
biting
,
without
making
a
noise
with
his
tongue
;
but
a
babler
doth
make
a
noise
,
but
effecteth
nothing
,
or
speaketh
to
no
purpose
.
4.
There
is
another
Text
in
Jeremy
which
is
commonly
rendered
thus
:
For
behold
I
will
send
serpents
,
cockatrices
among
you
,
which
will
not
be
charmed
,
and
they
shall
bite
you
,
saith
the
Lord
.
But
it
may
be
as
fitly
read
,
To
whom
there
is
no
hissing
,
and
they
shall
bite
you
.
And
whether
way
soever
it
be
read
,
the
sense
is
good
;
that
is
,
their
enemies
shall
be
so
fierce
and
cruel
,
that
no
words
can
stay
or
appease
their
fury
;
or
that
they
shall
be
so
sly
and
cunning
,
that
they
shall
destroy
you
,
before
they
speak
,
or
give
you
warning
:
And
whether
way
soever
it
be
,
there
is
a
pronoun
in
the
Hebrew
which
is
superfluous
,
a
thing
that
is
usual
in
that
language
.
5.
But
if
in
both
places
it
be
taken
for
charming
,
yet
will
it
not
prove
the
being
and
existence
of
such
a
kind
of
Witch
,
as
we
have
denied
and
confuted
;
nor
doth
it
shew
any
fit
appellation
for
such
a
one
.
12.
Moreover
there
is
another
word
as
much
mistaken
,
and
as
falsly
translated
as
any
of
the
rest
,
and
that
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Inflammatus
est
,
flammescebat
,
and
is
understood
a
shining
brightness
,
as
in
the
Psalm
:
Who
maketh
his
Angels
spirits
:
his
ministers
flaming
fire
.
1.
From
this
root
doth
come
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Flamma
,
Metaphorically
(
as
Schindlerus
saith
)
a
polished
and
shining
piece
of
Metal
,
as
a
Sword
or
the
like
.
But
Avenarius
tells
us
,
it
is
,
Flamma
rutilans
,
lamina
fulgens
&
vibrans
;
as
,
And
he
placed
at
the
East
of
the
garden
of
Eden
,
Cherubims
,
and
a
flaming
or
bright
shining
sword
which
turned
every
way
,
to
keep
the
way
of
the
tree
of
life
.
And
in
another
place
,
The
horseman
lifteth
up
the
bright
sword
,
and
the
glittering
spear
.
Both
places
plainly
shewing
that
it
signifieth
Metal
so
polished
,
that
when
it
is
shaken
in
the
light
,
or
shining
of
the
Sun
,
and
moved
quickly
,
it
doth
then
glitter
like
a
red
and
shining
flame
.
2.
There
is
also
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Involvit
,
velavit
,
arcanum
,
and
the
like
which
the
vulgar
Latin
do
attribute
to
Pharaohs
Magicians
,
when
our
translation
saith
,
And
they
did
in
like
manner
with
their
inchantments
:
It
is
&
fecerunt
similiter
per
sua
arcana
,
thinking
the
word
there
had
been
derived
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
arcanum
,
when
it
is
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Flamma
,
lamina
;
a
polisht
and
bright
piece
of
Metal
.
3.
In
all
the
places
of
Exodus
where
mention
is
made
of
the
Magicians
,
that
they
did
in
like
manner
with
their
inchantments
,
the
word
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
which
if
truly
rendered
,
is
this
:
And
they
did
in
like
manner
with
their
bright
,
glittering
lamens
,
or
plates
of
Metal
.
And
how
the
Translators
could
hale
it
by
head
and
shoulder
to
signifie
Inchantment
,
cannot
be
conjectured
;
but
because
the
Magicians
are
there
called
,
sapientes
&
praestigiatores
,
Wise
Men
and
Juglers
,
they
vainly
thought
that
they
wrought
by
a
secret
compact
with
the
Devil
,
and
so
all
must
be
done
by
their
imaginary
Witchcraft
and
inchantment
,
when
it
is
plain
that
what
they
did
was
by
natural
Magick
,
and
sleight
of
hand
,
and
not
by
Diabolical
Magick
at
all
.
But
let
them
shew
us
any
one
place
in
all
the
Old
Testament
,
where
any
of
the
derivatives
from
this
root
,
are
translated
Inchantments
,
but
only
in
these
places
of
Exodus
,
and
we
will
yield
the
whole
cause
.
13.
There
is
also
another
Text
which
we
have
omitted
of
purpose
until
now
,
which
our
English
Translators
do
,
according
to
their
usual
manner
,
thus
render
:
And
they
shall
seek
to
the
Idols
,
and
to
the
Charmers
,
and
to
them
that
have
familiar
spirits
,
and
to
the
Wizards
:
In
which
there
is
a
word
not
used
in
that
sense
in
all
the
Old
Testament
besides
;
of
which
place
we
may
note
these
things
.
1.
The
word
there
in
doubt
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Lenis
,
lenitas
,
and
it
oft
becometh
an
Adverb
,
leniter
,
pedetentim
.
The
root
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
leniter
incessit
,
Avenarius
saith
it
is
not
used
in
the
plural
number
,
and
signifieth
Inchanters
or
Diviners
,
and
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
which
he
rendereth
Incantatores
;
because
as
some
think
they
do
easily
and
gentilely
pronounce
their
charms
.
2.
But
Tremellius
doth
translate
it
thus
:
Consulent
sua
Idola
,
&
praestigiatores
Pythonesque
&
ariolos
:
And
giveth
this
note
,
Their
Idols
,
that
is
to
say
Devils
,
that
give
them
answers
,
especially
the
Idol
of
Latona
in
the
Town
called
Butun
over
against
the
Sebenitick
mouth
of
Nilus
,
of
which
Herodotus
speaketh
:
where
he
expoundeth
also
divers
consultations
of
these
Idols
.
But
how
or
in
what
sense
he
holdeth
that
the
Devils
gave
answers
,
except
by
the
lying
Impostures
of
the
Priests
,
he
doth
not
shew
,
nor
Herodotus
his
Author
neither
.
3.
But
this
place
according
to
Arias
Montanus
is
rendered
thus
:
And
they
shall
seek
unto
their
vain
things
or
Idols
,
and
to
their
Diviners
(
that
is
this
word
Haattim
)
and
to
the
Pythonists
,
or
Oraclers
,
and
to
Wizards
.
But
those
we
call
the
Septuagint
do
render
this
place
very
odly
,
as
they
seldom
do
elsewhere
,
which
is
this
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
,
And
they
shall
ask
their
gods
,
and
their
images
,
or
painted
statues
,
and
those
that
give
their
voice
forth
of
the
earth
,
and
those
that
speak
in
their
breasts
or
bellies
.
14.
There
is
also
another
word
which
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
signifieth
(
as
Avenarius
saith
)
Sephus
,
sapiens
in
Astrologia
&
in
auspiciis
,
augur
,
aruspex
.
Rabbi
Abraham
thinketh
it
signifieth
a
Physician
,
who
knoweth
the
alteration
of
the
body
,
by
the
pulse
of
the
arm
,
or
by
the
urine
.
And
Schindlerus
translateth
it
,
a
Philosopher
,
an
Astronomer
and
a
Physician
,
and
saith
that
such
were
Astronomers
and
Physicians
amongst
the
Chaldeans
,
of
whom
Strabo
There
was
a
certain
habitation
appointed
in
Babylon
for
their
home-bred
Philosophers
,
who
were
much
conversant
about
Philosophy
,
and
were
called
Chaldeans
.
And
further
,
that
they
were
Physicians
that
could
judge
of
the
passions
of
the
Body
,
which
dreams
did
imitate
,
by
the
Pulse
and
urine
.
And
Polanus
tells
us
that
it
is
a
Chaldee
word
because
it
is
found
no
where
else
but
in
Daniel
.
15.
Lastly
there
is
one
word
we
shall
touch
more
,
and
that
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
sapientia
,
the
wisdom
of
Divine
and
Humane
things
,
Magick
or
skil
in
naturall
things
;
and
cometh
from
the
root
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
sapuit
mente
,
sapiens
fuit
,
sapientia
praeditus
est
.
And
this
is
that
wisdom
that
is
ascribed
to
Solomon
,
of
whom
it
is
said
:
And
Solomons
wisdom
excelled
the
wisdom
of
all
the
children
of
the
East
countrey
,
and
all
the
wisdom
of
Aegypt
.
So
have
we
run
over
all
the
words
in
the
Old
Testament
,
that
can
any
way
concern
this
subject
,
and
yet
amongst
them
all
there
is
not
one
that
properly
and
genuinely
,
without
stretching
,
wresting
or
mistranslating
,
doth
,
or
can
signifie
any
such
Witch
or
Diviner
,
that
can
kill
or
destroy
Men
or
Beasts
,
or
that
maketh
a
visible
compact
with
a
Devil
,
or
on
whose
Body
he
sucketh
,
or
that
they
have
Carnal
Copulation
together
;
or
such
a
Witch
as
is
or
can
be
really
changed
into
a
Cat
,
Dog
,
or
such
like
,
which
was
the
task
we
undertook
in
this
Chapter
.
And
for
the
words
that
are
in
the
New
Testament
,
we
shall
handle
them
when
we
answer
the
objections
made
from
thence
.
And
therefore
we
would
admonish
Mr.
Glanvil
,
and
all
other
candid
,
and
sober
persons
to
beware
of
false
or
mistranslations
,
and
not
to
labour
to
establish
dangerous
and
erroneous
tenents
upon
such
slippery
and
sandy
foundations
:
For
one
falsity
once
supposed
or
taken
for
good
,
doth
bring
a
numerous
train
of
absurdities
at
the
heels
of
it
.
CHAP.
VII
.
Of
divers
places
in
the
Old
Testament
that
are
commonly
wrested
,
and
falsly
expounded
,
thereby
to
prove
apparitions
,
and
the
power
of
the
Devil
and
Witches
.
THus
far
we
conceive
that
we
have
sufficiently
proved
,
that
there
is
no
word
in
the
Old
Testament
,
that
in
the
original
Hebrew
,
can
genuinely
and
truly
be
translated
,
that
doth
signifie
such
a
kind
of
Witch
,
whose
existence
we
have
denied
.
And
now
we
shall
proceed
to
answer
those
places
in
the
Old
Testament
,
that
commonly
are
produced
,
to
prove
the
Devils
or
the
Witches
power
in
those
particulars
that
we
have
oppugned
.
And
because
the
whole
stress
lyeth
upon
the
true
interpretation
of
those
places
pretended
to
prove
such
matters
by
,
we
think
it
convenient
and
much
conducible
to
the
business
in
hand
,
to
lay
down
those
rules
of
interpretation
,
that
the
most
learned
Divines
have
declared
and
assigned
;
and
that
in
these
particulars
.
1.
That
truly
to
understand
the
Scriptures
according
to
the
mind
of
the
Holy
Ghost
that
gave
them
forth
,
and
by
whose
inspiration
they
were
indited
,
it
is
most
necessary
that
we
implore
the
help
of
that
blessed
Spirit
,
that
did
reveal
them
to
those
that
penned
them
;
because
,
as
S.
James
saith
:
If
any
of
you
lack
wisdom
,
let
him
ask
of
God
,
that
giveth
to
all
men
liberally
,
and
upbraideth
not
,
and
it
shall
be
given
him
.
For
every
good
gift
,
and
every
perfect
gift
is
from
above
,
and
cometh
down
from
the
father
of
lights
,
with
whom
is
no
variableness
,
neither
shadow
of
turning
.
And
it
is
said
of
the
Disciples
of
Christ
:
Then
opened
he
their
understandings
,
that
they
might
understand
the
Scriptures
.
So
that
all
Men
whether
wise
or
unwise
,
learned
or
unlearned
,
have
need
of
the
teaching
and
spirit
of
Christ
to
open
their
understandings
to
understand
the
Scriptures
;
and
therefore
have
all
men
need
of
faithful
and
servent
Prayers
,
that
God
may
enlighten
their
minds
in
the
understanding
of
them
;
otherwayes
,
they
are
but
as
blind
Men
,
that
go
without
a
guide
,
and
so
must
needs
fall
into
the
Ditch
of
ignorance
and
error
.
2.
That
a
most
due
and
diligent
collation
and
comparison
be
made
of
the
several
versions
,
with
the
Fountains
and
Originals
themselves
,
that
so
the
truth
of
the
translations
may
be
ascertained
.
For
if
an
error
in
this
point
be
committed
,
all
the
expositions
and
deductions
drawn
from
thence
,
must
needs
be
erroneous
and
vitious
.
3.
That
there
be
a
due
comparing
of
the
Antecedents
and
Consequents
in
the
context
,
that
the
purpose
,
scope
,
theme
,
arguments
,
disposition
and
method
,
may
be
perfectly
and
maturely
considered
:
otherwise
the
sleighting
or
omitting
any
one
of
these
particular
points
,
the
whole
place
may
be
mistaken
,
and
an
error
easily
faln
into
.
4.
There
must
a
due
and
serious
consideration
be
had
of
the
Phrases
and
manner
of
speaking
;
especially
in
regard
of
that
language
it
was
first
written
in
:
For
every
several
language
hath
its
peculiar
Phrases
and
forms
of
speaking
,
which
may
not
be
proper
in
another
tongue
,
the
not
regarding
of
which
may
sooner
lead
into
a
great
deviation
from
the
genuine
sense
of
the
place
.
5.
That
there
be
a
most
diligent
comparing
of
the
place
of
the
Scripture
to
be
explicated
,
with
others
of
the
same
similitude
or
dissimilitude
,
For
oftentimes
one
Scripture
doth
unfold
and
open
another
,
and
one
Text
doth
enucleate
and
make
plain
another
:
Which
for
want
of
a
due
comparison
one
with
another
,
may
occasion
the
mistaking
of
the
true
sense
of
the
place
that
is
to
be
expounded
.
6.
And
chiefly
in
explicating
any
place
,
regard
must
be
had
to
the
Analogy
of
Faith
:
Because
the
Scriptures
do
not
contradict
one
another
,
especially
in
the
Articles
of
Faith
,
and
the
chief
points
necessary
to
be
believed
.
7.
There
ought
a
due
comparison
be
made
with
the
judgments
and
sentiments
of
other
Interpreters
,
according
as
the
Apostle
saith
:
That
no
Prophecie
of
Scripture
is
of
any
private
interpretation
:
Which
ought
to
be
rendered
as
learned
Beza
and
Dr.
Hammond
give
it
:
No
Prophecie
of
Scripture
is
propriae
incitationis
,
of
a
Man
's
own
or
proper
incitation
,
motion
,
or
loosing
forth
;
for
so
the
Greek
is
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Of
which
Beza
gives
this
learned
note
.
The
Prophets
truly
are
to
be
read
,
but
so
that
the
gift
of
interpretation
be
begged
of
God
,
that
the
same
God
may
be
the
Author
and
Interpreter
of
the
Prophetical
writings
.
For
though
a
Man
have
by
nature
never
so
great
endowments
,
of
understanding
,
judgment
and
reason
,
or
have
never
so
large
and
ample
acquirements
,
or
presume
never
so
highly
to
be
assisted
with
the
Spirit
;
yet
his
own
single
judgment
ought
not
to
be
relyed
upon
in
the
exposition
of
the
Scriptures
;
but
he
ought
to
call
in
to
his
aid
,
and
to
consider
the
sentiment
and
opinion
of
others
.
For
it
is
obvious
into
what
dangerous
errors
the
Arrians
,
Pelagians
and
Antitrinitarians
of
old
,
and
the
Socinians
and
Arminians
of
later
years
have
faln
,
by
making
their
innate
notions
and
the
strength
of
natural
reason
to
be
the
chief
and
principal
rules
for
interpreting
of
the
Scriptures
by
.
And
there
is
hardly
any
one
thing
that
the
Scriptures
are
more
against
,
or
do
more
condemn
,
than
the
too
much
extolling
and
idolizing
of
Humane
and
Carnal
reason
.
Because
the
carnal
mind
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
is
enmity
against
God
,
and
is
not
subject
to
the
law
of
God
,
neither
indeed
can
be
;
of
which
Beza
saith
:
Probatio
cur
intelligentia
carnis
sit
mors
,
quia
,
inquit
,
Dei
est
hostis
And
again
,
the
Text
saith
:
For
it
is
written
,
I
will
destroy
the
wisdom
of
the
wise
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
will
bring
to
nothing
the
understanding
of
the
prudent
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
And
again
,
Hath
not
God
made
foolish
the
wisdom
of
this
world
?
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
There
is
another
rule
which
the
learned
do
use
,
in
expounding
of
the
Scriptures
,
which
is
often
either
too
far
extended
,
or
not
rightly
limited
and
applied
,
which
is
this
;
That
Men
in
interpreting
of
the
Scriptures
should
keep
close
to
the
literal
sense
,
if
it
include
not
an
absolute
absurdity
.
Whereby
Allegorical
,
Metaphorical
,
Mystical
and
Parabolical
Expositions
are
not
only
cried
down
,
but
by
some
even
abhorred
and
detested
,
which
thing
ought
not
absolutely
and
simply
to
be
approved
of
;
and
therefore
we
shall
make
it
plain
in
some
few
particulars
.
1.
In
Historical
relations
of
matters
of
fact
,
we
ought
to
keep
close
to
the
literal
meaning
,
and
not
to
deviate
a
jot
from
it
,
otherwise
we
should
overthrow
the
best
part
of
the
Christian
Faith
,
and
destroy
the
chief
foundation
of
Scripture
truths
.
But
notwithstanding
this
,
though
we
ought
to
hold
to
the
literal
sense
in
respect
of
the
matter
of
fact
,
yet
we
are
not
always
to
be
bound
to
the
bare
letter
in
the
mood
,
means
or
manner
of
the
performance
.
As
may
be
plain
in
these
examples
.
1.
It
is
apparent
that
our
Saviour
Christ
cured
the
Man
that
was
born
blind
,
and
the
means
and
manner
is
described
:
He
spat
on
the
ground
and
made
clay
of
the
spittle
,
and
he
anointed
the
eyes
of
the
blind
man
with
the
clay
.
And
said
unto
him
,
Go
wash
in
the
pool
of
Siloam
(
which
is
by
interpretation
,
Sent.
)
He
went
his
way
therefore
and
washed
,
and
came
seeing
.
Now
as
to
the
matter
of
fact
,
that
the
Man
born
blind
was
cured
and
had
his
sight
restored
,
is
a
truth
according
to
the
sense
of
the
letter
;
and
that
the
manner
,
which
was
by
spittle
and
earth
made
into
Clay
,
and
his
eyes
covered
or
anointed
with
it
,
and
washing
in
the
pool
of
Siloam
,
was
also
literally
true
,
is
manifest
.
But
it
were
absurd
so
far
to
stick
to
the
letter
,
as
to
believe
that
clay
,
and
spittle
,
and
washing
in
the
poole
Siloam
,
were
true
and
real
natural
means
to
produce
that
effect
;
no
,
that
were
absurd
,
and
therein
the
literal
sense
is
not
to
be
followed
.
2.
Again
concerning
Ahab
,
thus
much
is
literally
true
in
matter
of
fact
that
he
was
perswaded
to
go
up
to
Ramoth-Gilead
by
his
false
Prophets
in
whose
mouths
there
was
a
lying
Spirit
.
Do
not
I
fill
Heaven
and
Earth
,
saith
the
Lord
?
But
will
God
indeed
dwell
upon
the
earth
?
Behold
,
the
heaven
,
and
heaven
of
heavens
cannot
contain
thee
:
how
much
less
this
house
that
I
have
builded
?
2.
God
who
is
only
wise
,
and
before
whose
eyes
all
things
lie
open
,
and
naked
,
cannot
litterally
3.
Further
concerning
Satans
afflicting
of
Job
in
his
Goods
,
Cattels
,
Children
,
Servants
,
and
in
his
own
Body
,
is
a
real
truth
literally
so
taken
as
to
the
matter
of
fact
;
but
the
manner
of
Satans
appearing
before
God
,
with
the
Sons
of
God
,
cannot
without
manifest
absurdity
be
understood
in
a
literal
sense
but
in
a
Metaphorical
,
that
God
who
is
Omnipotent
,
did
command
,
order
,
send
and
limit
him
,
what
and
how
far
he
was
to
act
.
For
otherwise
God
is
light
in
whom
there
is
no
darkness
at
all
,
dwelling
in
the
light
which
no
Man
can
approach
unto
;
but
Satan
is
bound
in
chains
of
everlasting
darkness
,
and
therefore
cannot
be
said
literally
to
appear
the
Holy
Ghost
shall
come
upon
thee
,
and
the
power
of
the
highest
shall
overshadow
thee
.
Though
the
matter
of
fact
be
an
undoubted
truth
,
and
an
Article
of
Faith
,
literally
so
taken
;
yet
the
manner
of
the
Holy
Ghosts
coming
upon
her
,
and
the
power
of
the
highest
overshadowing
her
,
cannot
be
understood
in
a
literal
sense
,
as
though
it
were
by
that
natural
and
humane
way
that
Men
and
Women
do
beget
and
conceive
Children
by
,
for
that
were
horrid
and
absurd
,
(
as
some
late
prophane
,
wretched
and
debauched
Atheists
have
spattered
forth
)
but
after
a
Metaporical
sense
,
and
a
most
mystical
meaning
.
So
that
it
is
plain
that
where
a
matter
of
fact
may
be
literally
and
Historically
true
,
yet
the
manner
how
that
matter
of
fact
is
brought
to
pass
may
be
,
nay
must
be
Metaphorical
,
or
else
an
absurdity
will
follow
,
which
was
the
thing
undertaken
to
be
proved
.
4.
There
is
nothing
more
common
and
usual
in
Scripture
than
Metaphors
,
as
when
Christ
saith
,
I
am
a
vine
,
I
am
the
door
of
the
sheep
,
I
am
the
living
bread
that
came
down
from
heaven
:
Though
they
be
Metaphors
,
yet
the
things
signified
and
intended
by
them
are
as
really
and
certainly
true
,
as
are
the
Metaphors
themselves
,
and
sometimes
more
true
;
because
sometime
the
Metaphor
is
not
used
for
the
verity
of
its
existence
,
but
according
to
the
common
use
and
opinion
,
as
O
foolish
Galatians
who
hath
bewitched
you
?
doth
intend
no
more
but
an
allusion
to
vulgar
opinion
,
that
held
that
men
might
be
bewitched
and
inchanted
.
And
so
Christ
in
the
true
mystical
and
spiritual
meaning
is
as
really
a
spiritual
vine
,
door
and
bread
,
as
there
are
any
of
such
things
in
nature
,
or
being
.
But
as
that
which
is
Literally
and
Historically
true
in
matter
of
fact
,
or
meaning
,
is
not
to
be
deceeded
from
;
so
that
which
is
a
Metaphor
ought
not
to
be
turned
into
a
literal
thing
,
nor
on
the
contrary
,
the
literal
sense
ought
not
to
be
made
Metaphorical
.
5.
Parables
are
Similitudes
taken
from
things
that
may
have
been
done
,
or
that
are
supposed
to
have
been
done
,
and
so
the
thing
to
which
the
comparison
is
made
,
or
from
whence
the
Similitude
is
taken
,
need
not
always
be
a
thing
that
hath
been
performed
in
all
the
circumstances
and
manner
thereof
;
it
is
sufficient
that
the
thing
was
possible
,
or
rationally
probable
to
have
been
acted
,
or
at
least
supposed
so
to
have
been
.
As
for
instance
in
that
Parable
,
where
our
Saviour
saith
:
That
those
that
hear
his
words
and
do
them
are
like
a
wise
man
that
built
his
house
upon
a
rock
;
and
he
that
heareth
them
,
and
doth
them
not
,
is
like
a
foolish
man
,
that
built
his
house
upon
the
sand
:
now
it
is
not
necessary
that
there
should
be
two
such
men
,
that
in
matter
of
fact
did
after
that
manner
(
though
there
might
have
been
many
men
before
the
time
of
our
Saviour
that
might
have
done
so
)
but
it
was
sufficient
that
the
thing
from
which
the
comparison
was
made
,
was
possible
,
rational
and
probable
.
But
the
thing
intended
by
the
Parable
or
Similitude
,
is
alwayes
a
spiritual
truth
and
certainty
.
Concerning
which
learned
Beza
upon
the
Parable
of
the
Rich
Man
and
Lazarus
doth
give
us
this
remarkable
Marginal
note
:
Although
Christ
doth
relate
an
History
,
notwithstanding
he
writeth
spiritual
things
under
Figures
,
which
he
knew
were
suitable
to
our
sense
.
For
neither
are
Souls
endowed
with
Fingers
and
Eyes
,
neither
do
they
suffer
thirst
,
neither
have
they
mutual
conference
one
with
another
.
Therefore
the
sum
is
,
that
faithful
Souls
after
they
be
departed
from
their
Bodies
,
do
lead
a
pleasant
and
blessed
life
without
the
World
:
And
that
most
horrible
torments
are
prepared
for
the
reprobates
,
which
can
no
more
be
conceived
by
our
minds
,
than
the
immense
Glory
of
Heaven
.
6.
As
for
an
Allegory
,
which
is
a
continuation
of
a
Metaphor
,
and
properly
signifies
a
figure
expressing
one
thing
by
another
,
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
enuntio
,
and
this
is
very
frequently
used
in
the
Scriptures
,
as
when
the
Apostle
speaking
of
the
two
Sons
of
Abraham
,
the
one
from
Hagar
a
bond
woman
,
the
other
from
Sarah
a
free
woman
,
saith
:
These
things
are
an
Allegorie
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
things
do
express
one
thing
by
another
;
From
whence
we
may
note
,
1.
That
Allegories
that
tend
to
edification
,
keeping
the
Analogie
of
Faith
,
and
not
perverting
or
overthrowing
the
literal
sense
,
ought
not
to
be
so
much
cried
down
nor
condemned
,
as
some
have
done
both
against
Origen
and
others
.
For
the
Apostle
here
,
as
Beza
hath
noted
,
made
it
manifest
,
that
he
had
followed
the
footsteps
of
the
Prophet
Isaiah
,
who
did
foretel
that
the
Church
was
to
be
constituted
of
the
Children
of
Sarah
that
was
barren
,
that
is
to
say
of
those
who
meerly
and
spiritually
were
by
Faith
to
be
made
the
Sons
of
Abraham
,
rather
than
of
Hagar
that
was
fruitful
,
even
then
foretelling
the
rejection
of
the
Jews
,
and
the
vocation
of
the
Gentiles
.
2.
Allegories
may
be
used
,
and
the
literal
sense
nevertheless
preserved
also
for
the
History
is
literally
true
that
Sarah
and
Hagar
were
two
living
Women
,
the
one
Abrahams
Wife
a
free
Woman
,
the
other
his
Servant
,
and
a
bond-woman
,
and
yet
this
did
not
hinder
but
that
thereby
an
Allegory
might
be
used
,
and
they
might
,
and
did
signifie
and
express
another
thing
than
what
was
meerly
contained
in
the
letter
.
3.
We
cannot
here
but
add
the
grave
and
learned
opinion
of
S.
Augustin
upon
this
very
point
,
As
though
Paradise
could
not
be
corporal
,
because
also
it
might
be
understood
to
be
spiritual
:
As
though
therefore
there
were
not
two
Women
Agar
and
Sarah
,
and
of
them
two
Sons
of
Abraham
,
one
of
the
bond-woman
,
the
other
of
the
free-woman
,
because
the
Apostle
saith
that
the
two
Testaments
were
prefigured
in
them
;
or
therefore
that
water
had
flowed
from
no
rock
Moses
smiting
,
because
there
by
a
figurative
signification
Christ
also
may
be
understood
,
the
Apostle
saying
,
and
the
rock
was
Christ
.
And
after
concludeth
thus
:
These
This
same
opinion
this
learned
Father
doth
maintain
in
another
place
,
where
he
is
speaking
of
the
Ark
of
Noah
.
Having
premised
these
rules
for
the
right
expounding
of
the
Scriptures
,
we
shall
now
come
to
the
main
things
that
we
purpose
to
handle
in
this
Chapter
.
And
those
that
would
uphold
a
kind
of
omnipotency
in
Devils
,
and
maintain
their
great
power
in
Elementary
and
Sublunary
things
,
the
better
to
defend
the
great
power
of
Witches
,
do
alledge
divers
places
of
Scripture
,
and
expound
them
in
favour
of
their
gross
tenents
,
which
now
we
shall
examine
and
confute
in
order
as
they
lie
.
1.
The
first
colourable
argument
that
they
produce
,
is
from
the
Devils
or
the
Serpents
tempting
and
seducing
of
Eve
,
where
labouring
to
prove
the
Devils
power
,
and
his
visible
apparition
to
Witches
,
and
making
a
compact
with
them
,
they
pretend
that
in
the
seducing
of
Eve
he
did
visibly
appear
unto
her
and
vocally
discourse
with
her
,
and
to
that
purpose
that
he
essentially
entred
into
the
Body
of
the
Serpent
,
and
spoke
through
its
Organs
,
or
that
he
assumed
the
visible
and
corporeal
shape
of
a
Serpent
,
and
so
discoursed
,
and
had
collocution
with
her
.
To
answer
which
(
that
we
may
proceed
methodically
,
)
we
shall
lay
down
and
labour
to
prove
these
two
positions
.
1.
That
if
it
were
granted
that
he
did
it
either
way
,
it
would
be
no
advantage
,
thereby
to
prove
the
ordinary
power
of
Devils
or
Witches
.
2.
That
that
place
of
Scripture
,
if
rightly
weighed
and
considered
,
will
no
way
make
it
rationally
appear
,
that
the
Devil
performed
that
temptation
any
other
way
but
only
mentally
;
and
that
the
History
there
in
the
manner
and
circumstances
of
it
,
is
only
to
be
Allegorically
and
Metaphorically
expounded
.
And
as
to
the
first
,
if
it
were
granted
it
proves
nothing
to
the
purpose
,
for
the
power
of
Devils
or
Witches
,
as
these
two
Arguments
will
sufficiently
evince
.
1.
From
no
single
instance
or
particular
proposition
,
can
ever
a
general
conclusion
be
rightly
drawn
by
any
known
and
certain
Syllogizari
non
est
ex
particulari
,
is
known
to
any
Tyronist
in
that
Art
.
But
if
Satan
for
that
once
should
have
entred
into
the
natural
Serpent
,
or
assumed
his
shape
,
it
is
a
deceivable
and
vitious
way
of
arguing
,
that
therefore
he
hath
such
a
power
over
all
Bodies
at
all
times
when
he
pleaseth
,
or
that
he
can
assume
what
shape
he
please
,
and
therefore
it
certainly
and
rationally
concludeth
nothing
of
validity
.
2.
In
the
temptation
of
Eve
,
there
was
something
more
extraordinary
than
can
be
assigned
in
any
other
temptation
whatsoever
,
except
and
God
will
not
suffer
his
people
to
be
tempted
,
above
what
they
are
able
,
but
will
with
the
temptation
also
make
way
to
escape
that
they
may
be
able
to
bear
it
.
Now
Adam
and
Eve
were
in
an
extraordinary
condition
in
respect
of
the
Saints
of
God
in
this
life
,
or
of
any
other
persons
,
and
there
was
a
more
high
and
greater
end
in
the
providence
of
God
in
ordering
and
permitting
of
that
temptation
than
there
is
or
can
be
in
any
others
,
but
that
of
Christ
:
And
therefore
from
what
the
Lord
permitted
,
and
ordered
to
do
in
that
temptation
,
or
the
liberty
that
he
might
grant
him
to
exert
his
own
power
then
,
will
no
argument
rationally
follow
that
he
can
commonly
and
at
his
pleasure
perform
as
much
,
and
so
maketh
no
firm
conclusion
.
And
as
concerning
that
place
of
Scripture
in
the
third
of
Genesis
the
great
and
learned
Jesuit
Pererius
doth
undertake
with
tooth
and
nail
to
prove
that
it
is
to
be
literally
interpreted
,
and
that
Satan
did
really
enter
into
the
Body
of
the
natural
Serpent
,
and
spoke
in
him
,
or
through
his
Organs
;
and
laboureth
(
though
in
vain
)
to
enervate
and
overthrow
the
strong
arguments
of
his
Brother
in
Religion
,
the
most
learned
Cardinal
Cajetan
,
Where
he
rejecteth
the
1.
The
thing
that
in
that
History
is
to
be
taken
literally
,
is
that
Eve
was
tempted
and
seduced
;
but
the
instrument
by
which
it
was
done
,
the
manner
and
circumstances
,
must
of
necessity
have
an
Allegorical
or
Metaphorical
interpretation
,
otherwise
no
sense
rationally
can
be
made
of
the
place
at
all
.
2.
There
can
no
blame
of
the
action
be
imputed
to
Satan
himself
,
Vid.
Dialog
.
Discourses
of
Spirits
and
Devils
.
Dialog.
4.
p.
110.
if
neither
absolutely
,
nor
properly
,
nor
Historically
,
nor
Allegorically
,
nor
Metaphorically
,
nor
no
ways
else
he
be
named
in
that
very
History
of
Evahs
tentation
,
wherein
the
action
it self
with
the
several
circumstances
is
fully
and
plainly
expressed
.
For
the
action
especially
being
so
weighty
a
matter
,
was
necessary
to
be
known
in
every
point
:
And
therefore
it
is
not
to
be
doubted
,
but
that
the
History
concerning
the
same
is
so
exactly
set
forth
,
with
every
circumstance
,
as
that
any
Man
may
be
able
to
judge
of
the
principal
Actors
therein
at
the
least
.
So
then
,
although
the
Devil
in
that
History
,
be
neither
absolutely
,
nor
Historically
,
nor
properly
expressed
by
name
;
yet
must
we
acknowledge
him
to
be
therein
Allegorically
and
Metaphorically
set
forth
at
the
least
,
or
otherways
impose
no
blame
upon
him
at
all
concerning
the
action
.
And
therefore
must
Pererius
needs
confess
a
Metaphor
in
the
place
,
or
else
the
Devil
cannot
be
made
an
actor
in
the
business
.
3.
It
was
no
natural
Serpent
but
the
Devil
himself
Metaphorically
set
forth
by
the
name
of
a
Serpent
,
who
gave
the
onset
upon
Evah
in
that
tentation
.
Forby
Allegories
and
Metaphors
there
is
evermore
some
other
thing
meant
than
that
which
is
literally
expressed
.
And
that
this
is
so
,
is
thus
proved
.
If
in
that
action
the
Devil
himself
be
not
Historically
and
properly
,
but
Allegorically
and
Metaphorically
,
called
a
Serpent
,
because
he
is
most
crafty
and
subtile
;
then
undoubtedly
the
objection
of
a
natural
Serpent
to
be
used
in
that
action
is
very
inconvenient
:
But
the
antecedent
is
true
,
and
therefore
also
the
consequent
.
4.
The
antecedent
to
that
Hypothetical
Argument
foregoing
is
easily
thus
proved
:
It
is
an
accustomed
thing
in
the
Sacred
Scriptures
to
use
the
names
of
other
creatures
in
setting
forth
to
our
sense
the
Intellectual
Creatures
themselves
.
Hereupon
it
is
that
in
the
Apocalypse
the
Devil
(
by
a
perpetual
Allegory
)
is
called
a
Dragon
5.
Again
how
can
Judah
literally
be
a
lions
whelp
,
or
Christ
called
the
lion
of
the
tribe
of
Judah
?
must
it
needs
be
understood
a
generation
of
vipers
,
must
any
Man
be
so
extreamly
mad
6.
How
can
the
Devil
be
a
very
murtherer
from
the
beginning
,
calling
Satan
a
murderer
from
the
beginning
,
understand
the
murdering
of
Adam
and
Evah
both
in
Souls
and
Bodies
;
And
we
dare
referr
all
those
that
have
taken
,
or
will
take
pains
to
examine
them
upon
that
piece
of
Scripture
,
that
they
shall
be
found
as
we
have
averred
.
7.
Moses
(
in
that
action
)
doth
purposely
intitle
the
Devil
by
the
name
of
a
Serpent
,
because
(
by
his
effectual
creeping
into
the
interiour
senses
,
as
also
by
infecting
Mens
minds
with
venomous
perswasions
)
he
doth
very
lively
represent
the
nature
,
disposition
and
qualities
of
the
venemous
Serpent
.
And
in
this
same
sense
was
the
Apostle
jealous
over
the
Corinthians
,
lest
as
that
Serpent
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
beguiled
Evah
through
his
subtilty
,
so
they
might
by
the
cunning
of
Satan
in
his
false
Apostles
have
their
minds
corrupted
from
the
simplicity
that
is
in
Christ
.
8.
The
Serpent
that
tempted
Evah
in
Paradise
,
is
there
said
to
be
more
subtile
than
every
beast
of
the
field
,
the
which
(
if
the
writing
of
such
as
have
observed
and
described
the
nature
of
all
sorts
of
animals
be
true
)
cannot
be
avouched
truly
of
the
natural
Serpent
.
For
there
are
many
other
creatures
more
subtil
than
the
Serpent
.
And
therefore
it
must
needs
be
understood
of
the
spiritual
Serpent
,
that
is
,
Satan
who
is
(
indeed
)
the
old
Serpent
.
9.
Moses
doth
therefore
purposely
attribute
speech
to
the
Serpent
which
tempted
Evah
,
to
the
end
we
(
knowing
by
experience
that
speech
cannot
properly
accord
with
a
natural
Serpent
)
might
the
rather
be
induced
to
believe
that
the
same
must
metaphorically
be
understood
of
the
spiritual
Serpent
.
For
we
may
with
like
absurdity
imagine
that
the
olive
,
the
fig
,
the
Vine-trees
and
the
Bramble
10.
The
punishment
inflicted
by
God
,
hath
no
conveniency
at
all
with
the
natural
,
but
with
the
spiritual
and
mystical
Serpent
,
which
is
the
Devil
.
For
neither
can
the
going
upon
her
belly
,
nor
the
eating
of
dust
be
any
punishment
at
all
to
the
natural
Serpent
,
because
(
before
the
tentation
)
both
those
properties
were
peculiarly
allotted
unto
her
,
she
taking
her
name
from
her
creeping
condition
,
for
Serpens
is
derived
à
serpendo
,
and
in
the
Hebrew
she
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
reptile
à
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
reptavit
,
serpsit
.
Neither
yet
may
we
imagine
that
the
said
Serpent
being
of
some
better
form
before
the
tentation
,
was
then
(
by
the
just
judgment
of
God
)
transformed
into
a
viler
proportion
,
property
or
shape
,
she
being
in
the
History
of
the
Creation
accompted
amongst
the
creeping
Creatures
.
11.
Moses
maketh
no
mention
at
all
of
the
Serpents
coming
to
Evah
about
that
business
,
nor
of
her
departure
after
the
action
,
nor
of
any
one
special
property
whereby
she
might
be
essentially
discerned
to
be
(
indeed
)
a
true
natural
Serpent
,
nor
of
any
manner
of
amaze
,
or
suddain
fear
in
Evah
at
her
suddain
approach
and
extraordinary
speech
:
whereas
yet
Moses
himself
was
afterwards
horribly
afraid
at
the
only
sight
of
a
Serpent
.
And
where
it
is
said
,
Thou
art
cursed
above
all
the
beasts
in
the
field
;
there
the
very
When
any
thing
is
found
in
Peter
Martyr
)
So
then
,
by
all
the
premises
it
is
very
apparent
,
that
it
was
the
Devil
himself
,
and
no
natural
Serpent
,
who
set
upon
Evah
in
that
tentation
,
he
being
only
metaphorically
set
forth
by
the
name
of
a
Serpent
:
And
therefore
had
no
need
in
that
action
essentially
to
assume
to
himself
the
Body
of
a
natural
Serpent
,
for
the
better
accomplishment
of
the
intended
business
.
The
next
is
to
lay
down
positive
Arguments
to
prove
that
the
Devil
did
not
essentially
enter
into
the
body
of
the
Serpent
and
if
he
did
,
that
yet
neither
he
by
himself
,
nor
the
Serpent
,
and
he
joyned
,
could
therebymake
any
articulate
sound
or
discourse
.
Which
if
the
Devil
in
the
Serpent
be
supposed
(
as
it
is
)
to
perform
any
such
matter
,
it
must
be
either
by
considering
him
as
an
incorporeal
or
as
a
corporeal
creature
,
but
we
affirm
he
could
perform
neither
way
,
and
that
for
these
reasons
.
1.
If
the
Devil
be
considered
as
an
incorporeal
creature
simply
2.
The
Serpent
by
the
ordinance
of
God
in
the
Creation
was
specificated
3.
I
take
it
to
be
one
of
the
most
firm
maximes
that
ever
the
immateriale
non
agit
in
materiale
,
nisi
eminenter
ut
Deus
:
Therefore
that
the
Devil
being
incorporeal
and
immaterial
cannot
act
upon
that
which
is
material
,
as
was
the
body
of
the
Serpent
,
unless
he
had
had
a
super-eminent
and
omnipotent
power
,
which
were
blasphemous
to
attribute
unto
him
,
therefore
could
he
not
articulately
speak
in
the
Serpent
unto
Evah
,
because
immaterial
,
and
had
no
omnipotent
power
.
4.
And
if
he
be
conceived
to
be
corporeal
,
then
he
could
either
5.
Though
the
Devil
being
corporeal
should
have
entred
into
The
only
objection
worth
taking
notice
of
that
Pererius
bringeth
against
the
sound
and
reasonable
opinion
of
learned
Cajetan
,
is
this
:
That
Adam
and
Evah
being
in
the
state
of
innocency
could
not
be
wrought
upon
by
an
interiour
tentation
,
because
that
neither
the
sensitive
appetite
nor
the
phantasie
were
corrupted
;
and
therefore
Satan
could
not
internally
work
upon
them
,
and
therefore
that
the
whole
tentation
must
be
extrinsecal
.
To
which
we
return
this
sufficient
reply
.
1.
It
is
but
a
bare
assertion
without
any
proof
at
all
,
and
he
doth
2.
He
proceeds
upon
false
supposition
,
that
the
sensitive
appetite
that
their
eyes
should
be
opened
and
they
should
be
as
Gods
knowing
good
and
evil
,
and
so
her
deception
was
first
made
in
her
mind
and
understanding
,
and
thereby
the
will
was
drawn
,
and
the
sensitive
appetite
moved
,
whereupon
she
took
of
the
fruit
of
the
tree
,
and
did
eat
.
And
this
may
far
more
reasonably
be
thought
to
be
brought
to
pass
by
a
mental
discourse
and
internal
motions
,
than
by
external
collocution
,
which
must
first
work
upon
the
mind
,
before
that
the
Phantasie
or
sensitive
appetite
could
at
all
be
moved
or
drawn
.
3.
If
the
tentation
had
been
this
way
that
Pererius
supposeth
it
,
and
to
be
like
Gods
,
whereby
he
insnared
her
understanding
with
a
fallacious
and
lying
argument
,
thus
framed
,
as
learned
Pisoator
lays
it
down
:
That
thing
which
will
bring
you
Divine
Is.
Piscat
.
in
locum
.
Wisdom
and
Felicity
,
that
thing
ye
ought
to
make
use
of
.
But
the
eating
of
this
fruit
can
bring
you
Divine
Wisdom
and
Felicity
:
Therefore
the
eating
of
the
fruit
of
this
tree
,
ye
ought
to
make
use
of
.
And
so
the
seduction
was
not
at
all
by
the
sensitive
appetite
(
that
could
receive
no
more
benefit
by
it
than
by
the
other
fruits
in
the
Garden
)
but
by
her
understanding
being
blinded
with
a
specious
shew
of
an
apparent
(
not
a
real
)
benefit
,
and
thereby
her
will
drawn
and
led
to
put
forth
her
hand
,
and
to
eat
.
And
therefore
consequently
there
was
no
need
at
all
of
an
extrinsecal
tentation
,
which
might
and
was
brought
to
pass
by
an
intrinsick
discourse
,
working
upon
her
understanding
.
4.
Surely
if
Pererius
had
been
aware
of
the
many
inconveniences
that
this
opinion
of
his
doth
hurry
along
with
it
,
he
would
never
Therefore
(
he
saith
)
that
which
we
do
by
a
sensible
voice
,
the
same
thing
the
Angels
and
blessed
Souls
in
Heaven
,
yea
the
Devils
in
the
infernal
pit
,
and
in
the
air
,
do
perform
,
but
without
voice
,
in
a
spiritual
manner
.
3.
If
this
opinion
were
true
,
then
the
blessed
Souls
,
being
divested
from
their
Bodies
,
should
not
have
a
communion
one
with
another
,
nor
should
jointly
praise
and
glorifie
God
together
,
which
were
false
and
absurd
;
and
therefore
the
learned
Father
said
well
:
It
is
to
be
holden
stedfastly
that
4.
The
sleights
and
subtil
machinations
(
for
he
hath
his
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
devices
)
of
Satans
Kingdom
could
not
be
carried
on
,
if
The
next
place
of
Scripture
that
is
commonly
brought
and
urged
thereby
to
prove
the
great
power
of
Devils
and
Witches
,
is
that
of
Pharaohs
Magicians
,
from
whence
they
argue
thus
:
If
the
Magicians
of
Pharaoh
were
able
by
the
power
and
assistance
of
the
Devil
to
change
their
Rods
into
Serpents
,
the
Water
into
Blood
,
and
to
produce
Frogs
;
Why
may
not
Witches
,
by
the
power
and
assistance
of
the
Devil
,
change
themselves
and
other
things
into
strange
and
several
shapes
,
and
do
the
rest
of
the
feats
that
are
ascribed
unto
them
?
But
though
this
be
but
petitio
▪
principii
,
a
begging
of
the
question
,
that
by
the
assistance
of
the
Devil
they
did
these
things
,
which
is
neither
supposed
nor
granted
,
but
ought
first
to
have
been
proved
;
And
though
in
the
case
of
hardening
Pharaohs
heart
,
there
might
be
(
and
was
)
a
peculiar
dispensation
from
God
at
that
time
:
yet
it
will
not
follow
that
God
doth
always
dispense
with
,
and
give
the
Devil
leave
to
operate
the
like
things
;
and
so
nothing
firmly
can
be
concluded
from
hence
.
Yet
(
I
say
)
though
these
be
so
,
we
shall
pretermit
them
,
and
come
to
the
full
opening
and
discussion
of
the
matter
;
and
that
in
these
two
particulars
.
1.
How
far
the
Devils
power
and
assistance
did
concurr
with
the
actions
and
performances
.
2.
And
wherein
he
did
not
concurr
nor
act
at
all
.
1.
We
shall
grant
that
Pharaoh
and
the
Magicians
being
Idolaters
,
and
worshippers
of
false
gods
,
their
ends
were
principally
to
magnifie
the
power
of
their
Idols
,
and
to
manifest
that
their
supposed
gods
could
work
,
and
bring
to
pass
as
strange
miracles
or
wonders
as
Moses
and
Aaron
could
perform
by
the
assistance
of
the
God
of
the
Hebrews
;
and
in
respect
of
this
end
they
had
all
the
assistance
that
Satan
and
his
dark
kingdom
of
Angels
could
afford
them
in
a
spiritual
and
hellish
way
;
for
he
is
the
Prince
of
the
power
of
the
air
that
worketh
in
the
children
of
disobedience
,
for
such
were
both
Pharaoh
and
his
Magicians
.
And
to
this
purpose
doth
the
Apostle
tell
us
,
speaking
of
false
and
seducing
teachers
:
That
they
were
like
Jannes
,
and
Ja●bres
that
withstood
Moses
,
in
their
resisting
of
the
truth
:
But
as
for
the
second
particular
,
namely
,
the
efficient
causes
and
●eans
of
the
producing
of
those
thing
that
the
Magicians
did
,
we
affirm
they
were
performed
by
the
power
of
nature
and
art
,
and
that
the
Devil
was
no
efficient
cause
of
their
production
,
and
that
by
these
irrefragable
arguments
.
1.
Those
that
affirm
that
the
Devil
did
or
can
produce
such
strange
effects
,
do
also
acknowledge
,
that
what
he
performeth
in
natural
causa
sine
qua
non
,
which
is
as
much
as
no
cause
.
And
besides
that
,
there
is
no
proof
that
he
maketh
this
local
application
;
for
if
he
be
incorporeal
,
then
it
is
simply
impossible
that
he
should
perform
any
such
matter
;
and
however
,
a
man
by
natural
power
and
means
,
if
he
know
the
fit
and
apt
actives
and
passives
,
may
perform
them
himself
,
and
so
his
assistance
is
needless
;
and
we
have
never
yet
met
with
any
argument
that
bore
any
convincing
force
that
might
induce
us
to
believe
that
he
is
so
great
a
Naturalist
.
2.
There
are
many
persons
that
think
themselves
no
mean
sharers
Roger
Bacon
,
excellent
well
in
these
words
:
non
igitur
oportet
nos
uti
set
the
pilled
rods
with
white
streakes
in
them
,
before
the
flocks
in
the
gutters
in
the
watering
troughs
,
that
when
the
Rams
and
the
Sheep
came
up
to
drink
,
and
coupled
together
,
they
might
conceive
and
bring
forth
ring
streaked
,
speckled
and
spotted
young
ones
;
It
came
so
to
pass
,
and
is
confessed
by
Pererius
himself
,
and
the
most
of
learned
Expositors
upon
that
place
,
to
be
from
natural
causes
,
and
was
a
strange
feat
of
natural
Magick
;
but
not
evil
because
not
directed
to
a
wicked
end
:
but
that
of
Pharaohs
though
wrought
likewise
by
a
natural
causes
(
for
so
it
was
whether
ascribed
to
the
Devil
,
that
can
but
work
by
natural
means
,
or
not
)
was
wicked
and
Diabolical
;
because
they
did
it
to
resist
Moses
and
Aaron
the
messengers
of
the
Lord
Jehovah
.
3.
The
most
or
all
the
learned
Expositors
that
have
Commented
Willets
Hexapla
and
divers
other
learned
Authors
)
though
they
attribute
these
things
done
by
the
Magicians
to
the
power
and
assistance
of
Satan
,
yet
in
the
manner
they
do
acknowledge
them
not
to
be
done
really
and
in
truth
,
but
only
in
shew
and
appearance
.
But
what
they
mean
by
shew
and
appearance
is
not
so
easie
to
find
out
and
determine
;
for
if
by
it
they
mean
,
that
they
did
it
as
Juglers
and
those
that
use
the
Art
of
Legierdemane
do
,
that
is
,
by
shewing
one
thing
,
and
then
by
nimble
sleight
and
agility
convey
it
away
,
and
suddainly
and
unperceiveably
substitute
another
thing
in
its
place
,
which
they
perform
by
leading
the
Eyes
and
attentions
of
the
spectators
another
way
with
staring
and
using
of
strange
and
insignificant
words
,
then
we
should
be
soon
accorded
,
for
so
they
might
probably
and
easily
have
been
performed
as
we
shall
prove
anon
,
but
this
is
not
the
thing
they
mean
or
intend
.
But
some
do
mean
that
the
Devil
did
only
deceive
the
Phantasie
and
imagination
of
the
beholders
,
in
causing
them
to
imagine
and
believe
that
the
rods
were
changed
into
Serpents
,
when
they
were
not
changed
at
all
,
but
only
their
imaginations
deceived
in
thinking
them
to
be
Serpents
when
they
were
but
only
rods
,
as
melancholy
persons
,
Men
in
Feavers
,
Phrensies
and
Maniacal
distempers
do
often
think
and
affirm
that
they
see
strange
things
when
they
see
no
such
things
externally
,
but
the
Phantasie
is
only
deceived
with
the
species
and
images
of
those
things
within
.
This
might
be
granted
if
Pharaoh
and
all
the
Spectators
could
be
proved
to
be
Men
under
those
forenamed
distempers
and
the
like
,
though
yet
that
might
(
and
doth
often
)
come
to
pass
from
meer
natural
causes
,
where
the
Devil
hath
nothing
to
do
at
all
.
But
the
beholders
of
these
actions
of
the
Magicians
are
neither
proved
,
nor
can
rationally
be
supposed
to
be
Men
under
any
such
distempers
;
but
must
be
understood
to
be
Men
of
several
constitutions
,
tempers
,
and
of
sound
health
,
and
therefore
not
any
way
capable
of
any
such
illusions
,
neither
could
the
Devil
in
a
moment
have
so
vitiated
their
imaginations
,
which
we
affirm
he
can
no
ways
do
,
except
the
humours
,
fumes
and
spirits
in
the
Body
be
first
altered
by
natural
causes
,
which
cannot
be
done
instantaneously
,
and
if
it
could
,
then
it
would
follow
that
no
Man
could
certainly
tell
,
when
he
were
deceived
in
his
imagination
,
when
not
:
neither
could
it
be
,
(
as
some
imagine
,
)
by
casting
a
mist
before
their
Eyes
;
for
though
Christ
did
hold
the
two
Disciples
Eyes
going
from
Emaus
,
that
they
did
not
know
him
,
it
were
blasphemous
to
think
that
Satan
could
do
so
also
.
And
a
mist
casting
before
their
Eyes
might
make
them
to
see
more
dimly
and
confusedly
,
and
cause
things
to
appear
greater
than
they
were
,
but
not
to
make
one
thing
seem
a
quite
contrary
.
But
it
never
was
yet
proved
that
Satan
could
do
such
a
thing
,
and
what
was
never
proved
,
may
safely
and
rationally
be
denied
.
Some
do
suppose
that
the
Devil
did
cloath
or
cover
the
Magicians
rods
with
some
such
vestment
of
an
airy
substance
,
as
might
make
the
rods
appear
to
the
eye
like
Serpents
;
but
this
is
as
groundless
a
whimsey
as
any
of
the
rest
,
and
as
it
hath
no
proof
,
so
it
needs
no
confutation
.
4.
But
to
come
more
close
to
the
matter
,
it
is
most
plain
and
mechassephim
,
praestigiatores
,
that
is
Juglers
,
such
as
by
sleight
of
hand
,
and
nimble
conveyance
,
could
perform
strange
and
wonderful
things
,
and
after
they
are
called
Hartummin
,
that
is
,
Magicians
,
such
as
had
skill
in
natural
things
,
and
by
knowing
their
causes
,
and
making
due
and
timely
application
of
them
to
passives
that
were
suitable
,
could
produce
wonderful
effects
.
And
if
we
seriously
consider
the
few
things
that
they
performed
,
they
might
easily
be
brought
to
pass
by
Legerdemain
alone
.
For
,
as
for
holding
a
rod
in
their
hands
,
and
seeming
to
throw
it
down
upon
the
ground
,
how
soon
might
they
throw
down
an
artificial
Serpent
in
its
stead
,
and
immediately
and
unperceivedly
make
conveyance
of
the
rod
?
And
if
it
be
thought
difficult
or
impossible
,
I
shall
unriddle
the
mystery
,
as
I
have
sometimes
seen
it
performed
,
and
is
but
thus
.
The
Jugler
that
is
to
perform
this
feat
is
usually
provided
5.
And
in
this
place
of
Exodus
where
our
Translators
say
:
and
the
Magicians
did
so
or
in
like
manner
with
their
inchantments
,
1.
That
there
have
been
formerly
in
the
World
many
such
like
planetary
Julius
Scaliger
relateth
this
saying
:
The
novelty
of
this
History
also
may
sharpen
the
wits
of
the
studious
.
Arabick
Aegyptians
(
he
saith
)
it
is
thus
written
.
That
Hameth
Ben
Thaulon
the
Governour
of
Aegypt
for
the
Arabians
did
command
that
a
certain
leaden
Image
or
Picture
Julianus
Ristorius
à
Prato
,
one
that
was
not
any
whit
superstitious
,
was
intreated
by
Vid.
Gaffarel
Unheard
of
curiosities
,
p.
165.
&c.
of
them
when
the
Moon
was
in
the
Sign
Cancer
;
and
that
with
so
good
success
,
and
with
such
certainty
,
as
that
he
immediately
found
the
benefit
of
it
.
Confecit
(
saith
he
)
plures
imagines
,
pro
se
,
&
amicis
suis
:
quibus
effectis
,
unam
pro
se
accepit
,
&
liberatus
est
.
The
same
he
reports
of
a
certain
Florentine
,
a
very
Pious
Man
,
who
made
one
of
these
Talismans
,
for
to
drive
away
the
Gnats
,
which
he
did
with
good
success
.
Nicolaus
Florentinus
,
(
saith
he
)
Vir
religiosus
fecit
in
una
constellatione
annulum
ad
expellendum
culices
,
quas
vulgo
Zanzaras
dicimus
,
sub
certis
&
determinatis
imaginibus
;
&
usus
fuit
constellatione
Saturni
infortunati
,
&
e●pulit
culices
.
Another
Story
take
from
an
Arabick
Cosmographer
,
cited
by
Joseph
Scaliger
thus
:
This
Talisman
(
he
saith
)
is
to
be
seen
in
the
Countrey
of
Hamptz
,
Unto
which
Mr.
Gaffarel
addeth
this
:
If
any
one
doubt
(
saith
he
)
of
the
credit
of
this
Cosmographer
,
he
may
yet
adventure
to
believe
Mr.
de
Breves
,
as
2.
And
that
the
election
of
fit
times
according
to
the
Configuration
of
the
Stars
and
Planets
,
is
of
great
efficacy
and
virtue
,
is
sufficiently
Lazarus
Riverius
who
was
Counsellor
and
Physician
to
the
French
King
,
a
person
of
extraordinary
learning
and
experience
in
the
Medical
profession
,
both
in
the
Galenical
and
Chymical
way
,
doth
give
us
this
relation
saying
:
I
have
not
seldom
experienced
,
and
I
have
many
witnesses
of
this
thing
,
that
Peony
(
inclinante
)
being
in
Aries
,
doth
loose
the
Epilepsie
,
by
application
alone
:
for
the
middle
and
chief
root
divided
by
the
Agreeable
unto
which
is
the
judgment
of
that
Industrious
person
Galen
,
who
affirmeth
that
Peony
by
appension
doth
cure
the
Epilepsie
,
though
he
declare
not
the
fit
time
for
its
The
influences
And
this
is
that
which
Moses
fully
mentioneth
in
these
words
,
as
they
are
fitly
rendred
by
Arias
Montanus
.
Et
ad
Joseph
dixit
,
Benedicta
Domini
terra
ejus
,
de
delicia
Coelorum
,
de
rore
,
&
de
voragine
cubante
de
orsum
:
&
de
delicia
proventuum
Solis
,
&
de
delicia
ejectionis
lunarum
.
Which
our
Translation
gives
thus
:
And
of
Joseph
he
said
,
Blessed
of
the
Lord
be
his
land
,
for
the
precious
things
of
heaven
,
for
the
dew
,
and
for
the
deep
that
coucheth
beneath
;
And
for
the
precious
fruits
brought
forth
by
the
Sun
,
and
for
the
precious
things
put
forth
by
the
Moon
.
The
full
evidence
of
the
truth
of
these
influences
of
the
Stars
,
and
necessity
and
utility
for
due
and
proper
seasons
for
the
collection
of
Flowers
,
Fruits
,
Roots
and
Plants
,
may
be
seen
in
that
learned
piece
that
Bartholomaeus
Carichterus
Chief
Physician
to
Maximilian
the
Second
,
writ
and
dedicated
to
his
Master
in
the
German
Tongue
.
As
also
,
what
is
written
in
the
same
Language
by
those
learned
Germans
,
Johannes
Pharamundus
Rhumelius
,
and
Israel
Hebueras
that
learned
Mathematician
,
in
a
Treatise
which
he
calleth
,
Mysterium
Sigillorum
herbarum
&
lapidum
,
which
do
compleatly
verifie
the
certain
efficacy
and
virtue
of
Planetary
Seals
,
Images
or
Figures
.
3.
These
things
are
confirmed
by
the
effects
of
appensions
of
many
That
great
cures
may
be
done
by
bare
outward
applications
,
Lapis
Nephriticus
,
only
bound
upon
the
Pulses
of
the
wrists
(
chiefly
that
of
the
left
hand
)
against
that
stubborn
and
Anomalous
disease
the
Stone
.
And
that
which
gives
the
more
credit
to
Johannes
de
Laet
himself
furnisheth
us
with
an
answer
to
that
objection
,
informing
us
that
many
of
those
Nephritick
Stones
(
which
differ
much
in
colour
,
though
the
best
are
wont
to
be
greenish
)
although
not
at
all
counterfeited
or
sophisticated
are
of
little
or
no
virtue
.
But
that
yet
there
are
some
others
of
them
which
can
soarce
be
distinguished
from
the
former
,
but
by
tryal
upon
Nephriticks
,
Lapis
Sanguinaris
or
Blood-stone
,
found
in
New
▪
Spain
(
having
told
us
,
that
the
Indians
do
most
confidently
believe
,
that
if
the
flesh
of
any
bleeding
part
be
touched
with
this
Stone
,
the
bleeding
will
thereby
be
stanched
)
adds
this
memorable
observation
of
his
own
:
Vidimus
nonnullos
haemorrhoidum
fluxu
afflictos
remedium
sensisse
,
annulos
ex
hoc
lapide
confectos
in
digito
continue
gestando
;
nec
non
&
menstruum
sluxum
sisti
.
And
to
these
for
brevity
sake
,
we
shall
only
mention
the
virtues
of
the
Jasper
,
which
is
blood-red
throughout
the
whole
body
of
the
Stone
,
which
Boetius
de
Boot
of
his
own
experience
electrum
minerale
immaturum
,
of
which
Helmont
tells
us
this
:
Imprimis
electrum
minerale
immaturum
Paracelsi
,
collo
appensum
,
●iberat
,
quos
spiritus
immundus
persequitur
,
quod
ipse
vidi
.
Il●ius
All
which
do
manifest
the
great
and
wonderful
virtues
,
that
God
hath
endowed
Stones
,
Minerals
,
Plants
and
Roots
withal
,
that
the
Devil
need
not
be
brought
in
to
be
an
adjutant
or
operator
in
their
effects
.
4.
And
it
is
also
manifest
that
Metals
may
be
so
artificially
in
fit
Constellations
commixed
together
,
that
their
effects
will
be
rare
What
Monardes
,
(
he
saith
)
mentions
of
the
virtue
of
the
Lapis
Sanguinaris
to
cure
Hemorrhoidal
Fluxes
,
puts
me
in
mind
of
a
yet
much
stranger
thing
,
which
Helmont
affirms
,
namely
,
That
he
could
make
a
metal
,
And
though
Mr.
Boyle
a
person
of
a
perspicuous
judgment
,
and
of
a
great
understanding
,
doth
seem
to
question
his
authority
with
a
kind
of
dubitation
,
being
in
probability
staggered
by
the
groundless
censures
of
his
greatest
adversaries
;
yet
we
must
affirm
that
it
is
very
hard
that
his
veracity
and
experience
(
which
was
as
great
as
any
Mans
)
should
be
undervalued
,
by
reason
of
the
ignorance
and
idleness
of
those
that
judge
him
:
who
were
never
able
in
regard
of
their
ignorance
to
understand
the
meaning
of
his
mystical
and
dark
way
of
writing
,
nor
because
of
their
supine
negligence
had
ever
made
trial
of
those
things
he
treateth
of
,
with
that
curious
diligence
and
care
that
is
requisite
to
accomplish
such
occult
effects
withal
;
not
considering
that
,
Dii
sua
bona
laboribus
vendunt
.
But
notwithstanding
this
,
and
the
monstrous
lies
and
horrid
calumnies
of
that
pitiful
Rapsodist
Athanasius
Kircherus
,
we
shall
add
one
testimony
more
from
the
same
Author
,
which
in
English
runs
thus
:
Also
(
he
saith
)
I
cannot
here
pass
over
one
great
wonder
,
which
I
saw
performed
in
Spain
of
a
great
Negromancer
,
who
had
a
Bell
not
exceeding
the
weight
of
two
pounds
which
as
oft
as
he
did
Ring
,
he
could
allure
and
stir
up
many
and
various
Apparitions
and
Visions
of
Spirits
.
For
when
he
list
he
did
describe
certain
words
and
characters
in
the
inward
superficies
of
the
Bell
:
After
if
he
did
beat
and
ring
it
,
forthwith
the
Spirits
(
or
shapes
)
did
come
forth
or
appear
of
what
form
or
shape
soever
he
desired
.
He
could
also
by
the
sound
of
the
same
Bell
,
either
draw
unto
him
or
drive
from
him
many
other
Visions
and
Spirits
,
as
also
Men
and
Beasts
,
as
I
have
seen
many
of
these
performed
by
him
with
mine
own
eyes
.
But
whensoever
he
did
begin
any
new
thing
,
so
oft
he
did
renew
the
words
and
Characters
also
.
But
notwithstanding
he
would
not
reveal
(
he
saith
)
unto
me
,
those
secrets
of
the
words
and
characters
,
until
I
my self
more
deeply
weighing
and
considering
the
matter
,
at
last
by
chance
found
them
forth
.
Which
notwithstanding
,
and
the
examples
of
which
I
here
studiously
do
conceal
.
But
it
is
not
obscurely
to
be
noted
here
,
that
there
was
more
of
moment
in
the
Bell
,
than
in
the
words
:
For
this
Bell
was
certainly
and
altogether
compounded
or
made
of
this
our
Electrum
.
5.
And
that
there
are
great
and
hidden
virtues
both
in
Plants
and
Baptista
van
Helmont
tells
us
thus
much
:
But
this
one
thing
(
he
saith
)
I
willingly
admit
:
To
wit
,
that
metals
do
by
Neither
are
those
arguments
of
that
learned
person
Galeottus
Martius
,
The
Figure
of
a
Lion
(
he
saith
)
insculped
in
the
fit
hours
,
in
a
right
constellation
,
doth
not
act
,
but
doth
bring
the
beginning
of
the
action
,
as
S.
Thomas
and
Albertus
magnus
do
testifie
:
not
as
a
Figure
and
Image
impressed
Mathematically
,
but
that
it
may
effect
this
or
that
preparation
in
the
thing
figured
:
which
may
in
divers
moods
receive
the
Celestial
action
without
difficulty
:
Because
if
the
Image
of
a
Dog
,
or
an
Horse
,
or
some
other
Animal
were
insculped
in
a
Golden
Plate
,
there
would
not
be
that
disposition
of
the
matter
,
which
doth
accompany
the
Image
of
a
Lion
&c.
From
whence
(
he
saith
)
we
conclude
,
that
this
aptitude
to
draw
in
the
Celestial
virtue
in
the
Figure
,
is
not
as
Figure
,
but
as
the
Gold
is
formed
more
dense
or
thin
,
by
the
condition
of
the
Image
.
For
even
in
looking-glasses
,
the
variety
of
the
Figure
,
doth
bring
a
most
vast
difference
.
For
how
much
a
Concave
doth
differ
from
a
gibbous
Looking-glass
,
is
even
known
unto
old
Wives
.
Of
these
things
also
our
learned
Countrey-man
Roger
Bacon
,
who
was
second
to
But
they
who
know
in
fit
constellations
,
to
do
their
works
according
to
the
configurations
of
the
Heavens
;
they
may
not
only
dispose
Characters
,
but
all
their
operations
,
both
of
Art
and
Nature
,
agreeable
to
the
Celestial
virtues
.
But
because
it
is
difficult
in
these
things
to
know
the
certitude
of
Celestials
;
therefore
in
these
there
is
much
error
with
many
;
and
there
are
few
that
know
to
order
any
thing
profitably
and
truly
.
But
we
shall
shut
up
this
But
(
he
saith
)
they
will
thus
urge
;
how
comes
it
to
pass
,
I
pray
thee
,
that
Metals
,
with
their
assigned
Characters
,
Letters
and
Names
,
should
perform
such
things
,
unless
they
be
prepared
and
made
by
Magical
and
Diabolical
power
intervening
?
But
(
he
saith
)
to
these
I
return
this
answer
.
Therefore
thou
believest
(
as
I
hear
)
that
if
such
things
be
made
by
the
help
of
the
Devil
,
then
they
may
have
their
force
and
operations
.
But
should
not
thou
rather
believe
this
?
that
also
the
Creator
of
Nature
,
God
who
dwelleth
in
the
Heavens
,
is
so
powerful
,
that
he
in
like
manner
can
give
and
confer
these
virtues
and
operations
to
Metals
,
Roots
,
Herbs
,
Stones
and
such
like
things
?
As
though
forsooth
the
Devil
were
more
strong
,
more
wise
,
more
omnipotent
,
and
more
powerful
than
the
only
Eternal
,
Omnipotent
and
Merciful
God
,
who
hath
created
and
exalted
their
degrees
,
even
of
all
these
aforesaid
Metals
,
Stones
,
Herbs
,
Roots
and
all
other
such
like
things
that
are
above
,
or
within
the
Earth
,
and
do
live
and
vegetate
in
the
Water
or
Air
,
for
the
health
and
commodity
of
Man
?
This
argument
we
desire
that
any
of
the
Witchmongers
or
Demonographers
should
answer
,
●re
they
conclude
so
strongly
for
the
power
of
Devils
and
Witches
.
So
we
conceive
we
have
sufficiently
proved
that
what
Pharaohs
Magicians
did
perform
,
might
rationally
,
and
probably
be
brought
to
pass
by
Natural
Magick
or
confederacy
,
and
sleight
of
hand
,
without
any
other
Diabolical
assistance
than
what
was
mental
and
spiritual
in
regard
of
the
end
,
which
was
the
resisting
of
Moses
.
And
by
all
they
did
,
as
in
changing
their
Rods
,
bringing
in
of
Frogs
and
changing
Water
into
Blood
,
it
doth
not
rationally
appear
,
that
they
had
any
supernatural
assistance
,
for
then
they
could
not
have
been
so
amazed
at
the
miracle
of
turning
the
Dust
into
Lice
;
for
what
skill
did
the
Devil
want
that
he
could
not
perform
this
?
If
by
his
power
the
former
things
were
brought
to
pass
,
could
there
be
more
difficulty
in
doing
of
this
,
than
in
the
bringing
of
Frogs
?
Neither
could
their
Legierdemain
have
failed
them
but
that
they
were
surprized
,
and
taken
unawares
,
being
not
provided
to
play
all
kind
of
tricks
,
but
only
some
few
for
which
they
had
made
provision
.
And
so
to
excuse
their
own
inability
,
they
cryed
out
,
this
is
the
finger
of
God
;
a
pitiful
shift
to
excuse
their
own
knavery
,
and
couzenage
,
for
there
could
be
no
more
of
the
finger
of
God
in
this
than
the
former
,
but
only
a
shift
to
put
off
their
own
shame
.
Another
place
from
whence
they
would
draw
arguments
to
maintain
the
power
of
the
Devil
and
Witches
,
is
the
Story
of
Balaam
in
the
Book
of
Numbers
,
from
whence
in
the
first
place
they
would
conclude
that
he
used
wicked
and
Diabolical
Divinations
,
and
that
by
words
he
could
either
bless
or
curse
.
In
answer
to
which
we
shall
give
these
pressive
reasons
.
1.
Though
it
might
be
granted
that
he
used
Divinations
that
he
blessed
were
blessed
,
and
whosoever
he
cursed
,
were
cursed
,
and
therefore
fetched
him
so
far
,
yet
there
is
nothing
apparent
to
prove
that
Balaam
could
do
any
such
matter
,
and
from
Balaks
belief
to
Balaams
performances
proceedeth
no
argument
,
for
his
belief
that
he
could
either
bless
or
curse
,
did
not
confer
any
power
to
Balaam
to
produce
such
effects
withall
.
And
Balaams
blessings
,
or
cursings
might
be
intentional
,
and
declarative
,
but
could
not
be
effective
,
for
he
confesseth
a
great
piece
of
truth
:
How
should
he
curse
,
whom
God
had
not
cursed
,
or
how
should
he
defie
,
whom
the
Lord
had
not
defied
?
He
might
have
done
it
verbally
,
but
it
would
have
been
frustrate
,
and
to
no
effect
,
and
therefore
he
concluded
:
Surely
there
was
no
inchantment
against
Jacob
,
nor
no
Divination
against
Israel
.
2.
And
though
it
be
said
,
that
he
went
not
as
at
other
times
,
to
3.
He
was
no
false
Prophet
,
that
is
,
he
had
,
nor
used
any
Divinations
,
If
Balak
would
give
me
his
house
full
of
Silver
and
Gold
I
cannot
go
beyond
the
word
of
the
Lord
my
God
,
to
do
less
or
more
.
Whereby
it
is
apparent
that
he
feared
the
Lord
Jehovah
,
and
calls
him
his
God
,
thereby
shewing
the
confidence
that
he
had
in
him
,
and
that
he
acknowledged
him
for
his
only
God
.
2.
In
the
whole
transaction
of
the
business
betwixt
him
and
Balak
,
he
never
took
upon
him
to
declare
any
thing
,
but
what
the
Lord
would
say
unto
him
,
neither
did
he
at
all
vary
from
the
same
in
the
least
tittle
.
3.
He
confesseth
all
along
,
that
he
had
his
eyes
opened
,
and
that
he
heard
the
words
of
God
,
and
had
seen
the
vision
of
the
Almighty
,
falling
into
a
trance
,
but
having
his
eyes
open
.
And
these
were
things
that
were
not
peculiar
to
any
,
but
such
as
were
the
true
Prophets
of
the
Lord
Jehovah
.
4.
The
truth
of
his
Prophecie
,
which
was
of
the
Kingdom
of
Christ
,
and
the
Glory
and
Dominion
of
it
,
with
the
prosperity
of
his
people
,
doth
plainly
evince
that
he
was
a
true
Prophet
of
the
Lord
,
and
that
his
Divinations
came
from
the
Almighty
.
And
this
caused
S.
Hierome
,
and
some
other
4.
Though
this
Prophet
fell
into
hainous
crimes
,
and
enormous
to
love
the
wages
of
unrighteousness
,
and
so
he
taught
Balak
to
lay
a
stumbling-block
before
the
children
of
Israel
,
and
therefore
had
that
judgment
to
be
slain
among
the
Midianites
:
Yet
none
of
these
do
that
cried
against
the
altar
at
Bethel
,
before
Jeroboam
,
by
the
old
Prophet
,
and
his
being
slain
in
the
way
by
a
lion
,
&
his
carkase
left
there
,
did
at
all
argue
that
his
Prophecie
was
false
,
or
that
he
had
not
his
message
from
God
,
but
they
only
shew
,
that
even
those
that
have
been
truly
inspired
by
God
and
been
truly
taught
by
him
,
have
notwithstanding
often
disobeyed
him
,
and
have
had
therefore
fearful
temporal
judgments
faln
upon
them
,
and
yet
no
argument
that
they
used
unlawful
Divinations
.
From
hence
also
the
Witchmongers
use
to
urge
a
frivolous
,
and
groundless
argument
which
is
this
;
that
the
Angel
did
speak
in
Balaams
Ass
,
and
therefore
the
Devil
may
speak
in
a
Dog
,
or
a
Cat
to
a
Witch
,
but
this
is
confuted
by
these
reasons
.
1.
What
the
Angel
did
there
was
by
command
and
commission
2.
They
take
up
a
false
supposition
,
for
the
Angel
was
not
in
the
Ass
either
essentially
,
or
effectively
,
for
at
the
very
instant
that
the
Ass
spoke
,
the
Angel
was
standing
in
a
narrow
place
,
where
was
no
way
to
turn
either
to
the
right
hand
or
to
the
left
,
and
then
seeing
the
Angel
of
the
Lord
she
fell
down
under
Balaam
,
and
spoke
,
and
the
Angel
could
not
both
stand
in
the
narrow
way
and
likewise
be
in
the
Ass
,
in
the
same
moment
of
time
,
except
we
should
grant
that
absurdity
that
a
creature
may
be
in
two
distinct
places
at
one
and
the
self-same
time
,
which
was
never
yet
allowed
to
any
created
being
.
But
they
openly
belie
,
and
falsifie
the
words
of
the
Text
,
CHAP.
VIII
.
Of
the
Woman
of
Endor
that
pretended
to
raise
up
Samuel
,
and
of
some
other
places
in
the
Scriptures
,
not
handled
yet
,
and
of
some
other
objections
.
COncerning
the
Woman
of
Endor
,
that
our
English
and
many
other
Translators
have
falsly
rendered
a
Witch
,
or
a
Woman
that
had
a
familiar
Spirit
,
we
have
spoken
sufficiently
,
where
we
treated
of
the
signification
of
the
word
Ob.
And
there
have
shewed
plainly
,
that
she
is
only
called
the
Mistriss
of
the
bottle
,
or
of
the
Oracle
,
and
that
what
she
there
did
,
or
pretended
to
do
,
was
only
by
Ventriloquy
,
or
casting
her self
into
a
feigned
Trance
lay
groveling
upon
the
earth
with
her
face
downwards
,
and
so
changing
her
voice
did
mutter
and
murmur
,
and
peep
and
chirp
like
a
bird
coming
forth
of
the
shell
,
or
that
she
spake
in
some
hollow
Cave
or
Vault
,
through
some
Pipe
,
or
in
a
Bottle
,
and
so
amused
and
deceived
poor
timerous
and
despairing
Saul
,
or
had
a
confederate
apparelled
like
Samuel
to
play
his
part
,
and
that
it
was
neither
Samuels
Body
,
Soul
,
nor
no
Ghost
or
Devil
,
but
only
the
cunning
and
Imposture
of
the
Woman
alone
,
or
assisted
with
a
confederate
.
And
though
this
might
be
amply
satisfactory
to
all
sound
and
serious
judgments
,
especially
if
hereunto
be
added
what
Mr.
Scot
,
Mr.
Ady
,
Mr.
Wagstaff
,
and
the
learned
Authors
of
the
Dialogue
of
Spirits
and
Devils
have
written
upon
this
subject
:
yet
because
we
have
promised
before
to
speak
something
of
the
History
and
matter
of
fact
,
and
that
Mr.
Glanvil
a
Minister
of
our
English
Church
hath
of
late
espoused
the
quarrel
,
we
shall
confute
his
arguments
and
clear
the
case
as
fully
as
in
reason
can
be
required
,
and
that
in
these
particulars
following
.
1.
The
certain
and
infallible
prophecies
of
Samuel
so
punctually
coming
to
pass
according
as
he
foretold
them
,
for
it
is
said
:
And
Samuel
grew
,
and
the
Lord
was
with
him
,
and
did
let
none
of
his
words
sall
to
the
ground
;
were
manifestly
known
to
all
Israel
,
as
in
the
case
of
the
destruction
of
Eli
,
and
his
house
,
and
by
the
overthrow
of
the
Philistines
at
Eben-ezer
,
and
in
the
anointing
of
Saul
to
be
King
,
and
in
the
case
of
sending
Thunder
and
Lightning
in
Harvest
time
,
and
such
like
.
And
as
these
were
publickly
known
unto
all
Israel
,
and
they
had
seen
,
and
tryed
what
infallible
certainty
followed
upon
them
,
so
it
was
as
generally
known
,
that
Samuel
had
told
Saul
that
God
had
rejected
him
from
being
King
over
Israel
,
and
that
he
had
anointed
David
to
be
King
in
his
stead
;
and
therefore
any
rational
Man
,
that
knew
these
things
,
and
also
saw
that
David
prospered
in
all
things
that
he
did
,
and
that
it
was
quite
otherwise
with
Saul
,
might
certainly
know
that
the
Kingdome
would
be
transferred
from
him
unto
David
,
and
so
there
needed
neither
spirit
nor
Devil
be
fetched
up
to
predict
this
,
being
sufficiently
known
unto
all
,
of
which
also
the
Woman
at
Endor
could
not
be
ignorant
as
a
thing
of
concern
to
her
,
especially
in
the
point
of
her
practise
which
was
meer
couzenage
and
Imposture
.
And
therefore
Mr.
Glanvils
argument
concludes
nothing
,
where
he
And
this
Samuel
truly
foretold
his
approaching
fate
,
viz.
That
Israel
should
be
delivered
with
him
into
the
hands
of
the
Philistines
,
and
that
on
the
morrow
he
,
and
his
Sons
should
be
in
the
state
of
the
dead
,
which
doubtless
is
meant
by
the
expression
that
[
they
should
be
with
him
:
]
which
contingent
particulars
,
how
could
the
couzener
,
and
her
confederate
foretel
,
if
there
were
nothing
in
it
extraordinary
and
preternatural
?
To
answer
which
we
say
,
that
there
was
no
contingent
particular
that
was
foretold
,
but
Mr.
Glanvil
might
have
foretold
it
,
if
he
had
been
there
,
and
known
but
that
which
was
publickly
divulged
in
Israel
,
without
incurring
the
danger
of
being
reputed
a
Witch
or
a
Diviner
.
1.
Because
Samuels
prophecies
were
certainly
known
to
come
to
pass
,
and
he
had
openly
declared
,
that
the
Kingdom
should
be
rent
from
Saul
,
and
given
to
David
.
2.
She
or
her
confederate
might
have
guessed
as
much
,
because
of
the
extream
fear
and
consternation
that
Saul
was
in
,
for
heartless
and
fearful
Generals
seldom
or
never
win
Battels
.
3.
Because
that
he
confessed
that
God
had
forsaken
him
,
and
when
he
saw
the
hoast
of
the
Philistines
,
he
was
afraid
and
his
heart
greatly
trembled
,
and
those
that
God
doth
forsake
cannot
prosper
.
4.
The
word
to
morrow
in
the
Hebrew
doth
not
precisely
denote
the
day
following
,
but
the
time
to
come
,
so
that
how
true
soever
Mr.
Glanvil
may
think
it
,
there
was
but
a
piece
of
ambiguous
Equivocation
in
it
,
for
it
cannot
be
made
out
that
it
was
fought
the
very
next
day
,
neither
were
all
Sauls
Sons
slain
with
him
,
at
that
very
time
.
5.
And
if
nothing
must
be
supplied
but
meerly
what
is
totidem
verbis
in
the
Text
(
as
he
urgeth
against
Mr.
Scot
)
then
how
will
it
be
proved
,
that
the
Phrase
(
to
morrow
thou
and
thy
Sons
shall
be
with
me
)
is
to
be
understood
of
the
state
of
the
dead
,
seeing
the
words
(
if
literally
to
be
taken
)
do
imply
a
locality
,
not
a
state
or
condition
?
6.
But
if
it
be
supposed
to
be
the
Devil
,
how
comes
he
to
know
contingencies
so
certainly
?
It
is
a
thing
that
is
easily
affirmed
,
but
was
never
yet
sufficiently
proved
.
For
if
it
be
said
he
gathered
it
from
the
Prophecie
of
Samuel
,
so
might
the
Witch
have
done
without
any
assistance
of
a
Devil
.
7.
And
if
he
take
it
to
be
Samuels
Soul
(
as
he
seems
to
hold
)
how
come
departed
Souls
to
know
,
and
foresee
what
contingent
effects
are
to
fall
out
here
below
?
Where
reads
he
or
finds
any
such
Divinity
except
in
Popish
Authors
?
But
he
may
consult
the
Text
:
Doubtless
thou
art
our
Father
,
though
Abraham
be
ignorant
of
us
,
and
Israel
acknowledge
us
not
.
2.
That
this
Woman
was
a
meer
dissembling
and
lying
cheater
,
and
used
nothing
but
Imposture
,
is
manifest
from
these
reasons
.
1.
Because
that
she
was
but
of
the
same
Crew
and
Stamp
that
Manasseh
,
and
Ahab
set
up
,
is
most
plain
,
but
they
were
meer
Impostors
and
deceivers
pretending
to
divine
for
other
persons
,
and
in
other
matters
,
but
could
not
foresee
their
own
destruction
,
and
therefore
in
probability
she
was
of
the
same
practice
.
2.
Because
she
falsly
faigned
that
she
knew
not
Saul
,
of
whom
she
could
not
be
ignorant
,
he
being
so
publickly
known
,
and
seen
,
and
was
taller
by
whom
shall
I
bring
up
unto
thee
?
which
is
most
certainly
false
,
she
had
no
such
universal
power
,
no
nor
all
the
Devils
in
Hell
,
if
they
had
all
assisted
her
.
5.
She
did
plainly
dissemble
,
for
the
Text
saith
,
and
when
the
woman
saw
Samuel
she
cried
out
with
a
loud
voice
;
now
if
she
saw
Samuel
(
whom
she
could
not
but
know
)
why
did
she
answer
to
Saul
,
when
he
asked
,
what
sawest
thou
?
She
answered
,
I
saw
gods
ascending
out
of
the
earth
.
Let
Mr.
Glanvil
,
and
all
men
judge
if
this
be
not
gross
and
palpable
lying
,
Gods
is
plural
,
but
Samuel
was
but
one
.
3.
As
it
is
manifest
that
this
Woman
was
an
active
deceiver
,
and
one
that
intended
to
cheat
and
couzen
,
so
it
is
as
plain
that
Saul
was
in
a
condition
fit
to
be
deluded
,
and
imposed
upon
,
even
by
those
that
had
been
less
cunning
and
skilful
than
she
was
in
the
craft
of
cheating
,
which
is
apparent
from
these
reasons
.
1.
The
Spirit
of
the
Lord
was
departed
from
him
,
and
consequently
,
Wisdom
,
Prudence
and
Discretion
,
and
so
that
which
should
have
guided
his
Will
,
Affections
and
Actions
in
the
right
way
,
had
totally
left
him
.
And
when
these
are
gone
,
what
is
man
,
but
a
fit
instrument
to
undergo
and
suffer
even
the
worst
and
lowest
of
delusions
and
abuses
?
2.
The
Spirit
of
the
Lord
had
not
only
left
him
,
but
an
evil
Spirit
from
the
Lord
was
come
upon
him
that
vexed
and
inquired
of
the
Lord
,
yet
the
Lord
answered
him
neither
by
dreams
,
nor
by
Urim
,
nor
by
Prophets
.
The
Lord
answered
him
not
by
dreams
;
for
the
union
and
converse
that
had
been
betwixt
him
and
the
Lord
before
,
was
now
broken
by
reason
of
his
Sins
and
Rebellion
.
Neither
did
the
Lord
answer
him
by
Urim
,
for
the
Urim
was
not
in
the
possession
then
of
Saul
,
but
of
David
,
Chap.
23.
6
,
9.
Neither
did
the
Lord
answer
him
by
Prophets
,
for
Samuel
had
left
him
,
after
his
last
denouncing
judgment
against
him
,
and
came
no
more
at
him
until
his
death
.
5.
He
must
needs
be
in
a
most
fearful
case
,
and
a
fit
subject
for
the
most
weak
and
simple
Imposture
of
the
World
,
because
the
Philistines
were
upon
him
with
a
potent
and
numerous
Army
,
and
he
able
to
gather
but
few
and
weak
forces
,
the
best
and
most
of
the
people
being
revolted
from
him
,
and
were
in
their
affections
,
or
persons
with
and
for
David
.
And
from
hence
may
easily
be
collected
,
how
facile
a
thing
it
was
to
delude
,
and
deceive
Saul
,
even
by
those
that
had
far
less
craft
than
this
Woman
,
who
doubtless
was
devilish
cunning
in
her
couzening
tricks
.
4.
There
is
much
question
who
was
the
Penman
of
this
first
Book
of
Samuel
,
but
whosoever
it
was
(
for
we
cannot
determine
it
)
it
cannot
be
rationally
supposed
that
he
had
the
Story
of
this
transaction
betwixt
Saul
and
the
Woman
from
Divine
Revelation
,
for
then
doubtless
it
would
not
have
been
left
so
ambiguous
and
doubtful
,
but
the
whole
truth
,
both
of
the
matter
,
manner
and
circumstances
,
would
in
all
probability
have
been
fully
set
down
:
and
have
been
declared
whether
it
were
a
miracle
wrought
by
God
,
a
delusive
apparition
of
Satan
,
the
Soul
of
Samuel
,
or
the
Imposture
of
the
Woman
,
the
certainty
of
which
had
been
mainly
profitable
and
expedient
for
the
people
of
God
and
his
Church
to
have
known
.
And
if
the
Penman
had
it
from
the
relation
of
Saul
or
either
or
both
of
his
Servants
,
then
it
must
needs
have
been
according
to
their
deluded
imaginations
and
their
deceived
apprehensions
,
as
is
most
rational
to
believe
that
it
was
;
or
if
he
had
it
from
the
Woman
,
or
those
of
her
family
,
(
which
is
not
rationally
probable
)
then
it
is
sure
to
have
been
represented
for
the
most
advantage
,
and
credit
of
the
Womans
skill
and
cunning
.
But
the
most
learned
persons
do
judge
it
to
be
related
,
meerly
according
to
the
deceived
opinion
and
apprehension
of
Saul
.
5.
But
to
come
more
near
the
stress
of
the
business
,
though
Mr.
Glanvil
confidently
say
,
that
Mr.
Scots
Tenent
,
that
the
Woman
Saul
,
who
was
taller
by
the
head
and
shoulders
than
any
man
in
Israel
,
the
next
thing
we
hear
of
in
the
Text
is
,
and
when
the
Woman
saw
Samuel
:
Now
if
they
were
both
in
the
same
room
,
and
Samuel
a
visible
object
,
how
comes
it
to
pass
that
Saul
saw
him
not
?
for
if
they
were
both
in
one
room
,
and
Samuel
visible
,
how
is
it
that
he
did
not
or
could
not
see
him
?
were
his
corporal
eyes
as
blind
,
as
the
eyes
of
his
understanding
?
surely
not
.
What
fiction
or
invention
must
salve
this
?
surely
Mr.
Glanvil
must
pump
to
find
it
out
.
2.
The
next
thing
is
,
that
when
the
Woman
saw
(
for
blind
Saul
saw
nothing
)
Samuel
,
she
cried
with
a
loud
voice
,
magna
voce
,
or
(
as
the
Hebrew
hath
it
)
in
magn●
voce
.
And
(
I
pray
you
)
if
they
had
been
both
in
one
room
,
or
near
together
,
what
need
she
to
have
cried
with
a
great
voice
,
might
not
an
ordinary
tone
have
made
him
to
have
heard
her
?
What
was
he
deaf
as
well
as
blind
?
Or
it
might
be
it
was
the
more
to
amuse
and
amaze
the
wretched
and
deluded
King
,
or
to
shew
the
wonderfulness
of
the
apparition
she
feigned
that
astonishment
,
the
more
to
magnifie
her
skill
and
cunning
.
Well
,
admit
these
were
so
,
yet
however
it
is
manifest
,
notwithstanding
her
great
voice
,
that
as
yet
Saul
saw
nothing
,
but
stood
waiting
like
a
drown'd
Puppet
to
hear
what
would
be
the
issue
,
for
all
he
understood
was
from
her
cunning
and
lying
relation
.
And
so
either
thus
far
it
is
manifest
that
they
were
in
distinct
rooms
,
or
there
was
nothing
that
he
could
see
.
3.
The
next
thing
is
,
he
saith
,
be
not
afraid
,
what
sawest
thou
?
that
is
,
though
I
be
Saul
,
yet
be
not
afraid
,
I
have
sworn
,
and
thou
shalt
receive
no
harm
,
but
what
sawest
thou
?
As
who
should
say
,
I
see
nothing
as
yet
at
all
,
but
I
suppose
thou
hast
seen
something
;
for
otherwise
his
question
doth
not
agree
with
the
words
the
Woman
spake
before
.
But
however
it
is
manifest
that
as
yet
he
saw
nothing
,
and
therefore
rationally
it
must
be
supposed
that
they
were
in
distinct
rooms
,
or
that
there
was
nothing
visible
,
that
he
could
see
.
Further
,
his
question
is
not
in
the
present
tense
but
of
the
time
past
,
what
sawest
thou
?
or
what
hast
thou
seen
?
which
could
not
be
congruously
spoken
,
if
they
had
been
both
in
one
room
,
but
however
do
undeniably
conclude
that
as
yet
he
saw
nothing
at
all
.
4.
The
next
is
the
Womans
lying
and
forged
answer
,
thereby
to
magnifie
her
own
craft
,
and
the
more
to
amuse
and
astonish
poor
deluded
Saul
,
saying
;
Behold
I
saw
gods
ascending
out
of
the
earth
.
Well
,
it
is
still
apparent
that
as
Saul
could
not
before
see
Samuel
,
now
he
neither
seeth
these
Gods
she
telleth
him
of
,
nor
any
such
thing
:
So
that
all
that
he
apprehended
was
from
her
forged
Stories
,
for
he
saw
nothing
as
yet
,
either
because
he
was
not
in
the
same
room
with
her
,
or
that
there
was
no
visible
apparition
.
5.
Then
he
maketh
another
absurd
question
,
like
a
distracted
Man
in
the
house
of
Bethlem
,
saying
,
what
form
is
he
of
?
when
his
question
should
have
been
,
what
forms
are
they
of
?
for
she
spoke
of
Gods
which
are
plural
,
and
more
than
one
,
but
he
asketh
in
the
singular
,
what
form
is
he
of
.
By
all
which
it
is
manifest
,
that
he
yet
saw
nothing
at
all
.
For
when
we
plainly
see
a
thing
,
we
do
not
usually
ask
others
what
form
it
is
of
,
because
our
eyes
can
inform
us
of
that
.
So
that
he
saw
nothing
,
either
because
he
was
not
in
the
same
room
,
or
that
there
appeared
nothing
that
was
visible
.
6.
Now
after
all
these
ambigous
lies
,
and
delatory
cheats
,
the
crafty
quean
doth
begin
to
come
more
near
,
to
give
satisfaction
to
the
blinded
expectation
of
Saul
,
who
all
this
while
stood
gaping
to
see
the
appearance
of
Samuel
,
and
so
she
tells
him
(
who
was
fit
to
believe
any
thing
,
though
never
so
absurd
,
or
impossible
)
behold
an
old
man
comes
up
,
and
he
is
covered
with
a
mantle
.
In
the
beginning
of
the
action
,
the
Text
saith
,
and
when
the
woman
saw
Samuel
,
she
cried
out
,
then
she
said
,
she
saw
gods
ascending
out
of
the
earth
,
and
now
after
all
this
discourse
and
expence
of
time
Samuel
is
but
coming
up
,
all
was
lies
and
delayes
the
more
to
blind
and
delude
the
poor
credulous
King
.
But
yet
thus
far
it
is
plain
that
Saul
saw
nothing
at
all
,
and
so
must
needs
all
this
while
,
either
be
in
another
room
,
or
else
for
certain
there
was
no
apparition
visible
,
and
all
the
satisfaction
that
he
had
,
was
from
the
lying
stories
the
Woman
told
him
.
Now
let
Mr.
Glanvil
consider
and
answer
,
whether
it
be
not
only
intimated
,
but
clearly
holden
forth
in
the
Text
that
either
they
were
in
two
distinct
rooms
,
or
that
nothing
visible
did
appear
before
Saul
.
7.
Now
after
all
this
the
Text
saith
,
and
Saul
perceived
that
it
was
Samuel
,
the
Hebrew
word
doth
signifie
to
know
or
to
perceive
,
and
relates
to
the
understanding
:
but
how
did
he
know
,
or
perceive
that
it
was
Samuel
?
not
by
the
sight
of
his
eyes
,
for
we
have
made
it
plain
that
he
was
either
in
another
room
,
or
that
no
visible
apparition
presented
it self
before
his
eyes
,
but
he
only
perceived
it
by
the
description
of
the
crafty
Woman
,
who
knew
well
enough
what
habit
or
garments
Samuel
wore
in
his
life
time
,
as
one
that
was
the
most
publickly
known
Man
in
Israel
:
and
therefore
the
subtil
and
crafty
quean
,
knowing
that
Saul
only
required
Samuel
to
be
brought
up
and
no
other
,
doth
at
the
last
frame
her
tale
agreeable
to
Sauls
desire
,
and
so
describes
him
an
old
Man
,
covered
with
a
mantle
,
and
such
an
one
Saul
had
known
him
to
be
,
while
he
was
living
.
But
if
Saul
had
seen
any
such
thing
as
the
shape
or
form
of
Samuel
,
then
the
Hebrew
Verb
thrice
used
in
that
action
,
that
properly
signifieth
to
see
with
the
eyes
,
would
have
been
used
in
this
place
(
as
well
as
when
it
relateth
what
she
saw
)
and
not
the
verb
for
knowing
or
perceiving
that
relateth
to
the
mind
,
and
Samuel
he
saw
not
,
but
only
believed
the
lies
she
told
him
.
For
otherwise
it
would
have
been
,
And
Saul
saw
Samuel
,
and
not
,
Saul
perceived
that
it
was
Samuel
,
which
he
could
not
do
but
only
by
her
relation
,
and
forged
tales
.
8.
The
last
thing
in
this
action
,
is
,
that
Saul
stooped
with
his
face
to
the
ground
,
and
bowed
himself
:
now
to
what
did
he
stoop
and
bow
,
seeing
he
had
seen
nothing
with
his
own
eyes
,
neither
knew
any
thing
that
appeared
,
but
as
the
Woman
told
him
?
Could
it
be
to
any
thing
but
to
an
imaginary
Samuel
and
such
an
one
as
she
had
described
,
whom
he
conceited
in
his
Phantasie
to
be
Samuel
himself
?
Surely
in
rational
consequence
it
could
be
nothing
else
.
For
all
that
she
had
done
and
said
before
,
being
undeniably
lies
and
cheats
,
this
also
in
just
and
right
reason
,
must
be
judged
to
be
so
also
.
So
that
it
was
either
the
Woman
,
that
being
in
another
room
,
did
change
and
alter
her
voice
,
and
so
plaid
the
part
of
Samuel
,
or
else
that
she
had
a
confederate
knave
,
whom
she
turned
out
to
act
the
part
of
dead
Samuel
.
6.
The
last
thing
that
we
shall
handle
concerning
this
controverted
subject
,
is
the
examination
of
the
grounds
and
reasons
of
those
that
are
of
a
different
judgment
,
which
may
be
comprised
in
these
three
several
heads
.
1.
Some
do
conceive
that
it
was
the
Body
of
Samuel
that
was
raised
up
,
and
acted
by
his
soul
or
by
Satan
.
2.
Some
hold
that
it
was
Samuels
Soul
that
appeared
in
the
shape
and
habit
,
that
he
had
living
.
3.
Others
do
positively
affirm
that
it
was
the
Devil
that
assumed
the
shape
of
Samuel
,
and
so
acted
the
whole
business
,
by
a
compact
betwixt
him
and
the
Woman
.
These
we
shall
confute
in
order
.
1.
That
it
was
not
the
Body
of
Samuel
that
was
raised
up
,
nor
the
Soul
joyned
with
it
,
that
acted
Samuels
part
,
is
manifest
from
these
reasons
.
1.
Because
Samuels
Body
had
lain
too
long
in
the
grave
,
for
some
account
it
near
two
years
,
and
therefore
must
needs
in
a
great
part
be
corrupted
,
wasted
and
disfigured
,
that
none
could
have
certainly
known
that
it
was
Samuel
.
2.
It
must
have
been
so
putrified
and
stinking
,
that
none
could
have
endured
near
it
,
for
the
noisome
and
horrible
smell
.
3.
Who
should
have
covered
it
with
the
mantle
,
which
had
it
been
buried
with
him
,
must
in
so
long
a
time
,
have
been
rotten
and
consumed
?
Surely
there
were
no
Taylors
in
the
Grave
,
to
make
him
a
new
one
,
but
(
in
reason
and
likelihood
)
if
it
had
been
his
Body
,
it
should
have
appeared
in
Linnen
,
or
a
winding-sheet
,
if
that
had
not
been
rotten
likewise
.
4.
To
raise
a
Body
,
so
long
dead
,
must
needs
have
required
an
omnipotent
power
,
for
it
is
the
Almighty
power
of
Christ
alone
,
that
Sic
multa
corpora
sanctorum
resurrexerunt
,
those
that
die
in
the
Lord
(
as
without
all
are
blessed
,
and
rest
from
their
labours
.
Therefore
must
this
Tenent
be
abominably
false
:
for
if
the
Soul
of
Samuel
,
after
his
death
had
been
brought
again
to
act
in
the
Body
,
then
he
had
not
rested
from
his
labours
,
but
had
been
disquieted
,
and
brought
to
new
trouble
,
to
have
been
vexed
to
have
seen
Saul
committing
more
wickedness
than
before
,
in
taking
counsel
from
a
cursed
Idolatrous
Woman
,
such
as
the
Lord
had
commanded
to
be
destroyed
.
And
there
is
no
one
point
in
all
this
transaction
of
Saul
with
the
Witch
,
that
speaketh
her
Imposture
more
apparently
than
where
this
counterfeit
Samuel
saith
,
Why
hast
thou
disquieted
me
?
As
though
the
Saints
of
God
after
death
could
be
disquieted
by
a
Devil
,
or
a
Witch
,
who
(
according
to
Gods
infallible
truth
)
are
blessed
,
and
rest
from
their
labours
,
and
are
in
the
hands
of
the
Lord
,
where
no
Torments
can
touch
them
.
And
therefore
none
would
have
spoken
those
lying
words
,
but
a
devilish
cheating
quean
,
or
a
damnable
suborned
confederate
.
6.
If
Samuels
Soul
was
again
joined
to
his
body
so
long
after
separation
,
and
so
performed
vital
actions
,
who
was
the
author
of
this
conjunction
or
union
?
could
the
Witch
or
the
Devil
or
any
created
power
effect
that
union
?
Surely
not
,
none
but
the
almighty
power
of
Jehovah
,
who
breathed
into
Adam
the
breath
of
life
.
And
therefore
we
are
bold
to
assert
(
with
all
the
company
of
learned
Christians
)
that
this
opinion
is
erroneous
,
impious
and
blasphemous
.
2.
The
second
opinion
,
that
it
was
Samuels
Soul
that
appeared
in
his
wonted
shape
and
habit
,
that
he
wore
while
he
lived
,
hath
been
strenuously
maintained
by
the
Popish
party
,
and
as
strongly
confuted
by
the
reformed
Divines
.
But
we
shall
not
trouble
our selves
and
our
readers
with
them
all
,
but
only
urge
two
or
three
that
are
most
cogent
,
thereby
to
answer
Mr.
Glanvils
fopperies
,
and
they
are
these
.
1.
If
it
were
Samuels
Soul
that
appeared
,
it
cannot
be
supposed
to
come
contrary
,
or
whether
God
would
or
not
,
for
hardly
any
rational
Man
(
we
believe
)
will
affirm
that
,
because
God
doth
whatsoever
he
will
,
both
in
Heaven
and
Earth
,
and
who
hath
resisted
his
will
?
2.
And
it
cannot
be
rationally
thought
that
Samuel
,
who
whilst
he
lived
,
was
so
punctually
careful
to
do
nothing
(
especially
in
his
prophetick
office
)
but
what
he
was
commanded
of
God
,
would
after
his
death
run
an
errand
without
his
consent
or
licence
.
3.
And
that
his
Soul
did
not
come
by
the
command
of
God
is
most
certain
:
Though
Mr.
Glanvil
ask
the
question
,
who
saith
that
happy
departed
Souls
were
never
imployed
in
any
ministeries
here
below
?
To
which
(
though
we
have
answered
it
before
)
we
now
again
reply
,
that
all
learned
Divines
of
the
reformed
Churches
have
said
,
and
maintained
it
,
and
so
do
we
both
say
and
affirm
,
that
they
never
were
nor
are
imployed
in
ministeries
here
below
,
because
never
created
,
nor
ordained
of
God
,
for
any
such
end
or
purpose
,
but
there
are
legions
of
Angels
,
that
are
ordained
to
be
ministring
Spirits
,
and
not
the
Souls
of
the
Saints
departed
this
life
.
But
Mr.
Glanvil
goeth
further
,
and
saith
,
that
Samuel
was
not
raised
by
the
power
of
the
Witches
inchantments
,
but
came
on
that
occasion
on
a
Divine
errand
.
And
though
we
have
before
unanswerably
proved
in
the
general
,
that
no
Souls
of
those
that
are
dead
do
after
death
appear
,
or
wander
here
below
,
nor
come
such
sleveless
errands
,
as
he
supposeth
:
yet
we
shall
add
one
or
two
here
in
particular
,
to
prove
that
Samuels
Soul
came
not
on
a
Divine
errand
as
sent
by
God
,
without
which
mission
it
could
not
have
come
at
all
.
4.
For
fourthly
,
if
Mr.
Glanvil
had
proved
by
any
argument
,
or
colour
of
reason
,
that
his
Soul
had
come
upon
such
a
Divine
errand
it
had
been
something
,
but
he
hath
only
laid
down
an
affirmation
,
without
either
proof
,
reason
or
authority
,
and
we
may
with
as
good
reason
deny
it
,
as
he
affirm
it
,
for
bare
affirmations
prove
nothing
at
all
.
5.
It
is
manifest
that
God
in
all
his
ordinances
of
providence
,
especially
in
the
order
of
his
miracles
,
doth
work
chiefly
to
confirm
and
witness
truth
,
for
that
(
as
the
worthy
and
learned
Stillingsleet
hath
observed
)
is
the
most
proper
criterium
of
a
miracle
;
and
to
send
a
Soul
from
the
dead
must
needs
be
miraculous
.
Now
if
the
chief
end
in
Gods
working
of
miracles
(
for
none
else
but
he
can
work
them
)
be
to
establish
truth
,
and
settle
his
own
Divine
and
pure
worship
,
then
it
cannot
be
to
uphold
lies
and
Idolatrous
courses
.
But
if
God
should
have
sent
Samuels
Soul
on
a
Divine
errand
,
when
the
Witch
was
practising
her
Diabolical
Divinations
and
cheating
tricks
,
it
had
been
to
have
countenanced
and
confirmed
both
Saul
,
and
the
Witch
,
in
their
wicked
wayes
,
and
to
have
contradicted
his
own
law
and
command
,
which
did
positively
order
,
that
all
that
used
Divinations
should
be
put
to
death
,
and
all
those
that
sought
for
counsel
from
them
to
be
severely
punished
.
Now
let
Mr.
Glanvil
,
or
any
other
prove
,
that
God
orders
that
to
be
done
by
the
dead
,
which
he
forbad
to
be
done
by
the
living
.
6.
If
it
had
been
the
true
Samuel
that
appeared
,
it
is
not
rational
,
nor
credible
to
imagine
,
that
he
would
neither
rebuke
Saul
for
consulting
with
a
Woman
that
practised
those
things
,
that
were
forbidden
by
the
law
upon
pain
of
death
;
nor
that
he
would
either
reprove
,
or
punish
so
wicked
a
Woman
,
finding
her
in
the
very
act
.
We
say
it
is
not
credible
,
unless
we
suppose
Samuel
less
zealous
for
the
law
and
commands
of
God
,
being
dead
,
than
he
was
for
them
being
living
.
Surely
he
that
living
hewed
Agag
in
pieces
,
only
because
God
had
commanded
the
strength
of
Israel
would
not
lie
,
and
that
he
was
not
like
a
man
that
he
should
repent
.
But
if
it
had
been
the
true
Samuel
that
had
been
sent
to
speak
to
Saul
,
he
knowing
both
by
his
own
knowledge
and
relation
of
Saul
himself
,
that
God
had
refused
to
answer
him
by
Prophets
,
must
in
that
conference
both
have
made
God
a
liar
,
and
mutable
,
and
also
himself
,
who
living
had
testified
the
contrary
,
and
therefore
it
could
not
be
either
the
true
Samuel
nor
his
Soul
.
8.
It
is
manifest
that
the
Lord
had
before
withdrawn
his
good
Spirit
from
Saul
,
and
an
evil
one
from
the
Lord
was
come
upon
him
,
and
therefore
it
was
no
way
probable
,
that
the
Lord
would
in
a
miraculous
manner
answer
such
a
wicked
person
,
whom
he
had
utterly
rejected
as
a
reprobate
.
Neither
is
it
like
that
God
would
shew
him
an
extraordinary
favour
by
a
dead
Prophet
,
that
would
not
vouchsafe
him
his
Spirit
in
an
ordinary
way
.
And
Samuel
that
came
not
at
him
for
a
long
time
(
though
but
a
little
distance
asunder
)
while
he
lived
,
was
not
like
to
make
so
long
a
journey
in
a
Divine
errand
to
visit
him
after
his
death
.
9.
And
if
Abraham
at
the
request
of
the
rich
Man
would
not
send
Lazarus
to
warn
his
brethren
,
lest
they
should
come
into
that
place
of
torment
,
which
bore
with
it
a
fair
shew
both
of
Charity
and
Piety
;
much
less
would
God
give
way
(
or
Samuel
be
desirous
to
come
)
to
send
a
blessed
Soul
from
its
rest
for
such
a
frivolous
matter
,
and
in
no
wise
to
connive
at
the
wickedness
of
both
Saul
and
the
Witch
,
and
never
move
either
of
them
to
the
amendment
of
their
lives
.
10.
Where
doth
Mr.
Glanvil
find
it
mentioned
in
any
part
of
Scripture
?
or
where
is
it
recorded
in
the
writings
of
any
reformed
or
Orthodoxal
Divines
?
or
where
in
any
of
their
works
is
it
declared
,
that
ever
any
blessed
Soul
after
death
,
was
either
sent
,
or
did
come
upon
a
Divine
errand
to
any
here
below
?
Is
it
not
monstrous
confidence
(
not
to
say
impudence
)
to
utter
such
groundless
assertions
,
without
any
proof
,
reason
,
or
authority
at
all
?
Let
all
learned
and
judicious
persons
consider
and
judge
.
3.
That
the
Devil
assumed
the
shape
of
Samuel
,
and
acted
the
whole
business
,
is
the
opinion
of
all
,
or
the
most
of
the
learned
Divines
of
the
reformed
Churches
,
of
whom
we
shall
crave
pardon
,
if
we
dissent
from
them
,
it
being
no
fundamental
of
Religion
,
nor
any
Article
of
the
Faith
.
And
this
we
profess
is
not
done
out
of
the
spirit
of
contradiction
,
nor
for
singularity
,
but
only
because
(
as
we
conceive
)
the
Tenent
hath
no
sufficient
grounds
neither
from
Scripture
nor
sound
reason
,
to
support
it
,
and
therefore
we
shall
labour
its
confutation
,
by
these
ensuing
arguments
.
1.
Because
this
opinion
,
that
the
Devil
should
perform
this
apparition
,
doth
beg
two
suppositions
,
never
yet
sufficiently
proved
,
and
that
have
in
them
no
certain
truth
.
For
first
they
take
for
an
Hypothesis
,
that
Devils
are
meerly
and
simply
incorporeal
Spirits
,
which
we
shall
prove
hereafter
to
be
false
.
Secondly
they
take
for
another
Hypothesis
,
that
Spirits
and
Devils
can
assume
what
bodies
they
please
,
and
appear
in
any
figure
or
shape
,
which
is
a
meer
figment
invented
by
the
doating
Schoolmen
,
as
we
shall
sufficiently
make
good
hereafter
.
2.
We
are
not
of
their
opinion
,
that
think
,
that
the
Devils
do
move
,
and
rove
up
and
down
in
this
elementary
world
at
their
pleasure
,
to
act
what
they
list
,
and
appear
when
,
how
and
in
what
shapes
they
please
,
for
then
the
World
would
be
full
of
nothing
almost
but
apparitions
,
and
every
corner
replenished
with
their
ludicrous
tricks
,
as
formerly
in
the
times
of
blind
Popery
and
ignorance
,
there
was
no
discourse
almost
,
but
of
Fairies
,
Hobgoblins
,
apparitions
,
Spirits
,
Devils
and
Souls
,
ranting
in
every
house
,
and
playing
feats
in
every
Town
and
Village
,
when
it
was
nothing
but
the
superstitious
credulity
,
and
ignorant
fancies
of
the
people
,
joined
with
the
Impostures
of
the
Priests
and
Monks
.
And
if
this
were
true
,
then
how
should
Men
know
a
true
natural
substance
or
body
,
from
these
fictitious
apparitions
?
Nay
how
could
a
Man
have
known
his
Father
or
Mother
,
his
Brethren
or
Sisters
,
his
Kinsmen
or
Neighbours
?
might
they
not
as
well
have
believed
them
to
be
Phantasms
,
and
assumed
bodies
,
as
real
and
true
creatures
?
3.
But
though
faln
Angels
in
respect
of
their
malice
,
wicked
wills
,
and
envious
desires
whereby
they
seek
(
as
much
as
in
them
lies
)
the
ruine
of
all
mankind
both
in
Soul
and
Body
,
may
in
that
particular
end
and
regard
,
be
said
to
be
like
roaring
Lions
going
about
and
seeking
whom
they
may
devour
,
and
compassing
the
earth
and
walking
to
and
fro
in
it
:
yet
we
must
affirm
that
in
respect
of
executing
their
wicked
,
envious
and
malicious
wills
and
desires
,
they
are
restrained
,
nay
kept
in
the
chains
of
everlasting
darkness
,
from
which
fetters
and
chains
they
go
not
out
,
but
when
and
so
far
as
they
are
sent
,
ordered
,
licensed
(
or
as
some
would
have
it
worded
)
permitted
,
by
the
purpose
and
decree
of
the
Divine
and
Almighties
providence
.
So
that
it
is
most
certain
,
that
the
faln
Spirits
cannot
go
forth
of
their
chains
,
when
they
list
,
to
act
what
mischief
they
would
,
contrary
to
the
will
of
the
Almighty
,
who
hath
fettered
,
and
still
keeps
them
in
those
chains
:
but
when
they
are
at
any
time
let
loose
,
it
is
only
by
the
will
,
decree
,
licence
and
order
of
Jehovah
,
who
sends
them
forth
to
accomplish
his
will
,
either
for
punishment
to
the
wicked
to
inflict
upon
them
his
just
judgments
,
for
which
they
are
the
appointed
ministers
and
executioners
,
and
in
the
performance
of
these
offices
of
his
wrath
,
they
are
limited
and
bounded
how
far
they
shall
proceed
,
and
no
further
;
or
else
they
are
sent
forth
to
tempt
,
or
afflict
the
godly
for
the
trial
of
their
faith
,
and
herein
they
are
so
restrained
and
bounded
by
the
power
of
the
Almighty
as
they
cannot
act
one
jot
beyond
the
limit
of
his
commands
or
Commissions
,
as
is
manifest
in
the
case
of
David
,
who
was
tempted
by
Satan
to
number
the
people
,
and
in
the
affliction
of
Job
,
wherein
he
was
bounded
how
far
he
should
act
,
and
no
further
.
And
when
the
evil
Angels
are
thus
sent
forth
,
and
limited
by
God
,
what
,
and
how
far
they
shall
act
,
it
is
always
for
just
and
righteous
ends
,
as
in
the
case
of
Ahab
,
when
a
lying
Spirit
was
sent
by
God
into
the
mouths
of
his
Prophets
,
that
he
might
be
persuaded
to
go
up
to
Ramath
Gilead
that
he
might
be
slain
there
,
or
as
it
was
for
a
judgment
and
There
is
also
a
fourth
opinion
concerning
the
transaction
of
this
Woman
of
Endor
,
that
holds
,
that
it
was
neither
the
Body
,
or
Soul
of
Samuel
that
was
raised
up
,
neither
the
Devil
that
appeared
in
his
shape
,
nor
that
it
was
the
Imposture
of
the
Witch
alone
,
or
with
a
Confederate
,
but
that
it
was
the
Sydereal
,
or
Astral
Spirit
(
as
they
are
pleased
to
term
it
)
of
Samuel
that
was
made
to
appear
,
and
speak
by
the
art
and
skill
of
the
Woman
.
But
because
this
Tenent
is
not
of
much
Antiquity
,
nor
hath
many
assertors
of
it
,
as
also
because
it
taketh
that
for
an
Hypothesis
,
to
wit
,
that
there
are
three
parts
in
Man
,
the
Body
,
Soul
,
and
Spirit
;
and
that
the
Soul
goeth
immediately
after
death
either
to
Heaven
or
Hell
,
the
Body
to
the
grave
,
and
that
the
Spirit
doth
for
a
certain
time
after
death
wander
in
the
air
,
and
may
be
(
by
a
certain
kind
of
art
)
brought
to
appear
visibly
,
and
to
give
answers
of
all
things
that
it
knew
living
,
which
as
yet
hath
never
been
sufficiently
proved
,
therefore
we
shall
pass
it
over
here
,
having
(
perhaps
)
occasion
to
speak
of
it
more
largely
hereafter
.
We
shall
now
come
to
mention
some
places
in
the
New
Testament
that
are
produced
by
some
,
thereby
to
prove
the
great
power
of
Devils
and
Witches
in
transferring
and
carrying
bodies
in
the
air
,
as
is
that
of
our
Saviours
temptation
,
where
it
is
said
that
the
Devil
took
him
into
an
exceeding
high
Mountain
,
and
that
he
set
him
upon
the
pinnacle
of
the
Temple
in
Jerusalem
,
from
whence
they
thus
argue
:
That
if
the
Devil
had
power
to
carry
our
most
blessed
Saviour
in
the
air
into
an
high
mountain
,
and
to
set
him
upon
the
pinnacle
of
the
Temple
,
that
much
more
hath
he
power
to
carry
the
bodies
of
Witches
who
are
his
sworn
vassals
in
the
air
,
whither
he
pleaseth
,
or
they
desire
.
To
annul
the
force
of
which
objection
we
give
these
reasons
.
1.
If
it
were
granted
that
the
Devil
did
transport
our
Saviour
in
the
air
,
yet
it
will
not
follow
that
he
can
at
any
time
when
he
2.
If
it
were
granted
that
the
Devil
did
carry
Christs
Body
in
the
3.
In
the
actions
of
Satan
(
especially
in
elementary
things
,
for
4.
Some
are
of
opinion
that
this
whole
transaction
was
visible
,
sensible
and
corporeal
,
as
Theophylact
,
and
many
others
.
Some
are
And
the
spirit
lifted
me
up
between
the
earth
and
the
heaven
,
and
brought
me
in
the
visions
of
God
to
Jerusalem
:
And
sheweth
that
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
doth
agree
with
the
Hebrew
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
is
as
applicable
to
lifting
up
or
carrying
in
a
vision
,
as
to
bodily
transportation
.
And
that
it
was
either
altogether
,
or
partly
in
a
vision
,
the
learned
Beza
gives
us
this
note
:
Hoc
videtur
satis
ostendere
haec
omnia
Then
was
Jesus
led
up
of
the
spirit
into
the
wilderness
,
to
be
tempted
of
the
Devil
:
And
S.
Mark
saith
;
And
immediately
the
spirit
driveth
him
into
the
wilderness
.
And
S.
Luke
saith
:
He
was
led
by
the
spirit
into
the
wilderness
.
Beza
saith
,
subductus
fuit
in
desertum
,
Luke
Tremellius
saith
;
Et
duxit
eum
spiritus
in
desertum
,
and
Beza
,
actus
est
ab
eodem
spiritu
in
desertum
.
And
in
S.
Mark
Tremellius
saith
,
deduxit
eum
spiritus
in
desertum
,
and
Beza
rendreth
it
,
expellit
eum
spiritus
in
desertum
.
And
because
of
the
Greek
word
which
is
there
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
he
addeth
this
note
,
Non
significatur
expulsio
violenta
,
sed
vis
divina
,
quae
Christum
,
(
qui
ad
illud
usque
tempus
ut
privatus
vixerat
)
nova
persona
induit
,
ac
luctae
proximae
&
ministerio
praeparatur
.
Therefore
saith
Origen
:
Concerning
Simon
Magus
we
have
before
in
this
Treatise
sufficiently
proved
that
he
was
only
a
deceiver
and
Impostor
,
and
what
strange
feats
he
had
done
to
astonish
,
and
stupifie
the
Samaritanes
,
were
only
jugling
knacks
,
or
deceits
by
confederacy
,
and
no
supernatural
things
,
so
that
here
we
will
say
no
more
,
but
only
add
:
That
though
our
English
translation
say
that
he
bewitched
the
people
of
Samaria
with
sorceries
,
and
that
he
himself
,
when
he
beheld
the
miracles
and
signs
that
were
done
,
wondered
;
yet
the
word
that
they
translate
in
the
one
place
bewitching
,
and
in
the
other
wondered
,
are
both
from
one
Thema
which
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
de
statu
mentis
dejicio
,
facio
ut
aliquis
mente
non
constet
,
perterrefacio
,
obstupefacio
.
We
need
not
here
say
any
thing
of
Elymas
who
is
stiled
a
Magician
,
because
it
is
manifest
that
he
was
a
false
Prophet
,
full
of
all
subtilty
,
and
all
mischief
,
a
Child
of
the
Devil
,
and
an
enemy
of
all
righteousness
:
seven
Sons
of
Sceva
a
Jew
,
who
are
called
exorcists
,
that
took
upon
them
to
call
over
them
that
had
evil
spirits
,
the
name
of
the
Lord
Jesus
,
saying
,
We
adjure
you
by
Jesus
,
whom
Paul
preacheth
,
but
were
soundly
beaten
for
their
pains
,
a
fit
reward
for
such
vagabonds
;
And
if
all
that
profess
or
practise
such
wicked
,
vain
and
lying
things
were
duely
punished
,
the
poor
ignorant
people
would
not
be
so
much
abused
as
they
are
.
The
other
places
in
the
New
Testament
we
have
handled
,
and
answered
,
and
also
have
touched
upon
that
Text
in
the
Galathians
where
we
spoke
of
Fascination
,
but
lest
it
be
not
sufficient
,
we
shall
handle
it
fully
here
.
The
words
are
,
O
foolish
Galathians
,
who
hath
bewitched
you
,
that
you
should
not
obey
the
truth
?
From
whence
they
use
thus
to
argue
:
If
Witchcraft
in
the
Apostles
time
had
not
been
known
,
and
practised
,
he
would
not
have
made
use
of
that
Phrase
then
;
concerning
which
we
return
these
responsions
.
1.
If
we
consider
natural
Fascination
was
by
the
Philosophers
and
Poets
only
taken
to
be
contagious
steams
flowing
from
the
eyes
,
or
breaths
of
malevolent
and
envious
persons
,
that
had
some
infectious
diseases
,
as
we
see
in
the
Plague
,
Small-pox
,
Lues
Venerea
,
soreness
of
Eyes
,
Tinea's
,
and
the
like
,
which
are
contagious
to
others
that
lie
with
them
,
or
converse
near
them
,
the
infected
atomes
or
steams
issuing
in
a
certain
Sphear
of
activity
,
are
received
by
the
pores
,
or
mouths
of
the
sound
persons
,
by
which
they
come
to
be
infected
also
.
And
this
the
Poet
witnessed
:
Nescio
quis
teneros
oculus
mihi
fascinat
agnos
.
Now
this
being
the
common
opinion
,
the
Apostle
taketh
the
metaphor
from
thence
,
as
who
should
say
,
who
with
their
virulent
and
poysonous
opinions
have
infected
you
,
that
you
should
not
obey
the
truth
.
And
this
is
the
genuine
meaning
of
that
metaphorical
phrase
,
and
no
other
sense
can
rationally
and
congruously
be
put
upon
the
place
,
and
this
conduceth
nothing
to
that
opinion
of
Witchcraft
that
we
oppose
.
For
Philosophica
2.
Some
of
the
fathers
(
which
may
be
offered
for
an
objection
)
do
seem
to
hold
that
S.
Paul
here
meant
of
diabolical
fascination
,
and
so
Tertullian
in
English
thus
:
For
there
is
also
something
amongst
Thomas
Aquinas
saith
:
And
this
also
may
be
done
by
Devils
,
who
have
power
of
moving
false
imaginations
,
and
bringing
them
to
the
principles
of
the
Senses
,
by
changing
the
Senses
themselves
.
From
whence
we
may
note
these
things
.
1.
That
Tertullian
saith
that
they
sometimes
interpret
this
of
the
Devil
,
but
how
truly
or
upon
what
grounds
he
sheweth
not
,
and
it
seemeth
that
sometimes
they
did
interpret
it
of
something
else
,
for
so
his
words
must
needs
imply
.
2.
Secondly
,
S.
Hierome
sometime
calleth
fascination
Magical
illusions
,
and
sometime
that
which
doth
hurt
Children
,
by
the
burning
of
some
eyes
;
and
then
comes
in
with
a
may
be
that
the
Devils
are
subservient
to
this
sin
.
So
that
he
is
not
certain
in
his
opinion
,
nor
truly
knows
what
fascination
is
,
but
according
to
vulgar
opinion
,
or
blind
conjectures
.
3.
And
all
that
the
Angelical
Doctor
saith
,
doth
but
amount
to
the
delusion
of
the
Senses
,
by
false
imaginations
,
so
that
here
is
no
proof
either
of
the
Devil
,
or
his
instruments
,
to
cause
any
real
fascination
.
3.
Those
that
hold
that
Paul
did
allude
unto
natural
,
or
diabolick
fascination
,
do
but
mean
magical
illusions
,
whereby
the
senses
Thomas
Aquinas
in
these
words
:
Propriè
dicit
Apostolus
,
quis
vos
fascinavit
?
quasi
dicat
,
vos
estis
sicut
homo
ludificatus
qui
res
manifestas
aliter
accipit
quàm
sint
in
rei
veritate
.
Therefore
we
shall
conclude
this
point
with
the
sentiment
of
S.
Hierome
:
Nunc
illud
in
causa
est
,
quod
ex
opinione
vulgi
sumptum
putamus
exemplum
,
ut
quomodo
tenera
aetas
noceri
dicitur
fascino
,
sic
etiam
Galatae
in
Christi
fide
nupernati
,
&
nutriti
lacte
,
&
solido
cibo
velut
quodam
fascinante
sunt
nociti
.
4.
But
howsoever
fascination
might
be
understood
,
yet
it
is
plain
,
that
except
the
Effluvia
or
steams
of
Bodies
that
had
contagious
diseases
,
entring
into
other
sound
Bodies
,
and
thereby
infecting
them
with
their
noysome
vapours
,
or
Atomes
,
there
is
nothing
,
but
what
was
vain
belief
and
credulous
superstition
,
as
the
learned
Vallesius
tells
us
in
these
words
,
thus
rendered
in
English
:
But
if
this
be
the
way
or
reason
of
fascination
,
any
one
may
easily
Falsae
etenim
opiniones
animas
hominum
praeoccupantes
,
non
solum
surdos
,
sed
&
caecos
faciunt
,
ita
ut
videre
nequeant
,
quae
aliis
conspicua
apparent
.
5.
The
Angelical
Doctor
with
the
consent
of
the
most
part
of
all
the
learned
do
affirm
that
the
Devil
by
his
own
power
cannot
change
corporeal
matter
,
unless
he
apply
proportionate
actives
to
fit
passives
,
to
produce
those
effects
he
intendeth
;
As
for
instance
,
he
can
cause
burning
,
because
there
is
a
combustive
agent
in
nature
;
but
if
that
were
awanting
,
or
if
there
were
no
combustible
matter
,
how
should
he
cause
any
ignition
?
But
if
he
be
supposed
to
work
diabolical
fascination
,
for
which
there
is
no
agent
in
nature
,
it
being
but
an
imaginary
thing
in
the
heads
of
the
deluded
vulgar
▪
then
it
will
necessarily
follow
,
that
he
can
work
no
fascination
at
all
,
and
so
the
whole
opinion
of
the
Witchmongers
falls
to
the
ground
.
For
it
is
manifest
that
there
is
contagion
,
by
the
infected
Effluvia
or
steams
issuing
from
a
diseased
Body
to
another
by
which
it
may
be
contaminated
,
but
otherwise
there
is
no
natural
fascination
,
nor
any
agent
in
nature
to
produce
that
effect
,
and
therefore
there
can
be
no
Diabolical
fascination
at
all
.
CHAP.
IX
.
Of
Divine
permission
,
providence
and
presciencé
.
THere
is
no
one
thing
that
hath
more
promoted
this
false
and
wicked
Tenent
of
a
kind
of
omnipotency
in
Devils
,
and
the
exorbitant
power
ascribed
to
Witches
,
than
the
misunderstanding
of
the
true
and
right
Doctrine
of
Divine
Providence
,
and
the
admitting
of
a
bare
permission
in
God
as
different
and
distinct
from
his
providence
.
From
whence
it
cometh
to
pass
that
not
only
the
vulgar
,
but
such
as
tread
in
the
steps
of
Arminius
,
do
hold
a
meer
bare
permission
,
and
that
God
sits
as
a
quiet
beholder
by
his
Prescience
from
the
event
of
things
to
see
what
will
be
effected
by
Devils
and
wicked
Men
,
who
in
the
mean
time
run
and
rove
about
,
acting
what
,
when
and
how
they
please
,
and
that
God
hath
neither
hook
in
their
nostrils
,
nor
bridle
in
their
mouths
,
neither
keeps
them
in
any
restraint
,
order
or
government
,
and
so
we
must
needs
have
a
mad
rule
in
this
World
,
during
this
permission
and
naked
inspection
.
But
that
we
may
proceed
in
such
order
,
as
may
be
clear
and
intelligible
to
the
Readers
,
we
shall
here
propose
the
state
of
the
matter
that
we
undertake
to
confute
,
which
is
this
:
That
there
is
not
in
God
a
nude
,
passive
permission
,
separate
from
the
positive
and
active
decree
,
order
and
will
of
his
Divine
Providence
and
Government
,
but
that
he
doth
rule
all
things
according
to
the
power
and
determination
of
his
own
positive
and
actual
will
.
And
this
we
shall
prosecute
in
this
following
order
and
particulars
.
Those
that
deny
that
there
is
in
God
a
passive
permission
separate
from
his
decretive
and
actual
will
in
his
providence
are
accused
by
others
,
thereby
to
infer
the
absurdity
,
that
God
is
the
author
or
efficient
cause
of
sin
;
which
pretended
absurdity
,
in
truth
and
reason
cannot
be
any
,
because
it
is
a
simple
and
absolute
impossibility
,
that
God
should
be
the
author
of
sin
as
these
arguments
do
sufficiently
testifie
.
1.
That
of
necessity
must
be
false
,
which
the
Scriptures
do
declare
God
cannot
be
tempted
with
evil
:
For
thou
art
not
a
God
that
hast
pleasure
in
wickedness
,
neither
shall
evil
dwell
with
thee
.
Therefore
it
is
false
that
God
is
,
or
can
be
the
author
of
sin
;
and
so
by
consequence
the
supposed
absurdity
2.
He
is
ens
summè
perfectum
.
&
quicquid
est
in
Deo
,
est
Deus
;
3.
God
is
not
under
any
binding
law
given
to
him
by
some
other
,
where
there
is
no
law
,
there
is
no
4.
God
prohibiteth
and
hateth
sin
,
as
the
Scriptures
do
every
5.
That
which
properly
hath
an
efficient
cause
,
hath
also
an
end
all
things
that
God
created
were
exceeding
good
;
and
that
the
cause
of
sin
was
Man
,
and
the
Devil
;
for
the
text
saith
,
that
the
Devil
was
a
murderer
from
the
beginning
,
and
abode
not
in
the
truth
:
And
again
,
He
that
committeth
sin
,
is
of
the
Devil
,
for
the
Devil
sinneth
from
the
beginning
.
6.
That
which
God
is
the
author
of
,
doth
not
make
Man
worse
,
This
plausible
pretence
to
seem
to
be
zealous
,
not
to
make
God
the
author
of
sin
,
we
commend
as
allowable
;
but
it
is
but
like
the
zeal
of
the
Scribes
and
Pharisees
,
which
was
without
knowledge
,
because
they
pretend
that
for
an
absurdity
,
that
is
a
simple
impossibility
.
And
they
ought
to
remember
the
argument
of
Job
,
which
is
this
:
will
ye
speak
wickedly
for
God
?
and
talk
deceitfully
for
Now
concerning
permission
in
God
,
being
a
suspension
of
his
efficiency
in
regard
of
some
acts
permitted
to
the
creatures
,
and
that
for
just
and
good
ends
,
the
definition
of
it
and
its
affections
or
properties
are
so
darkly
handled
even
by
those
that
make
most
ado
about
it
,
that
it
would
serve
rather
to
divert
Men
from
the
right
way
than
to
guide
them
in
it
,
or
unto
it
.
Therefore
here
we
shall
only
note
these
three
things
,
and
pursue
it
more
fully
hereafter
.
1.
There
must
be
the
person
or
power
permitting
that
hath
ability
,
right
and
authority
so
to
do
.
2.
There
must
be
the
person
or
power
permitted
that
hath
ability
to
perform
the
thing
permitted
,
otherwise
it
would
be
in
vain
,
and
to
no
purpose
.
3.
There
must
be
the
thing
or
action
that
is
permitted
to
be
done
,
or
brought
to
pass
,
by
the
person
permitted
to
act
,
and
that
must
not
be
impossible
.
1.
Before
the
Creation
it
is
meerly
improper
to
attribute
permission
unto
God
,
because
there
was
no
person
,
nor
power
besides
himself
that
could
act
any
thing
,
and
therefore
could
not
be
permitted
,
and
so
the
correlative
being
awanting
,
both
the
relative
and
the
relation
betwixt
them
must
necessarily
fall
to
the
ground
,
as
having
no
existence
;
and
so
it
is
impossible
that
permission
should
be
in
God
when
there
was
no
Creature
to
be
permitted
,
and
so
could
not
be
attributed
unto
him
before
the
Creation
.
2.
It
is
as
improper
to
attribute
permission
unto
God
in
respect
of
the
Physical
agency
of
second
causes
,
because
he
not
only
worketh
all
in
all
,
and
by
his
Divine
concourse
and
conservative
power
sustaineth
all
things
by
the
word
of
his
power
,
and
Job
tells
us
:
If
he
gather
unto
himself
his
spirit
and
breath
,
all
flesh
shall
perish
together
,
and
man
shall
turn
again
into
dust
.
Upon
which
place
of
the
Hebrews
S.
Chrysostome
saith
thus
:
Feratque
inquit
omnia
,
hoc
est
,
gubernet
omnia
.
Siquidem
cadentia
,
&
ad
nihilum
tendentia
continet
.
Deus
operatur
in
omni
operante
:
And
he
hath
appointed
the
Moon
for
seasons
,
and
the
Sun
knoweth
his
going
down
.
And
it
is
absurd
to
say
he
suffereth
set
it
a
bound
that
it
cannot
passover
.
For
he
commandeth
,
and
raiseth
the
stormy
wind
,
which
lifteth
up
the
waves
thereof
.
And
said
,
hitherto
shalt
thou
come
and
no
further
:
And
here
shall
thy
proud
waves
be
staid
.
And
again
,
Will
ye
not
tremble
at
my
presence
saith
the
Lord
,
which
have
placed
the
sand
for
the
bound
of
the
sea
,
by
a
perpetual
decree
that
it
cannot
pass
it
,
and
though
the
waves
thereof
toss
themselves
,
yet
can
they
not
prevail
;
though
they
roar
,
yet
can
they
not
pass
over
it
.
And
therefore
we
may
conclude
that
the
whole
Creation
in
respect
of
Physical
agency
is
ruled
according
to
those
orders
,
and
not
by
a
fortuitous
chance
,
or
a
bare
passive
permission
.
1.
For
first
all
creatures
have
their
Physical
agency
,
and
the
affections
and
properties
thereof
ordained
by
God
in
the
Creation
,
and
according
to
this
they
constantly
act
,
except
they
be
turned
,
altered
,
or
suspended
by
the
Creator
himself
,
and
he
doth
immediately
act
in
them
all
,
and
they
cannot
properly
be
said
to
be
permitted
.
2.
They
are
upholden
,
sustained
and
conserved
in
their
several
conditions
,
by
the
word
of
his
mighty
power
,
his
continual
concourse
and
divine
emanation
,
which
if
it
should
but
cease
one
minute
,
the
whole
Creation
would
fall
into
that
nothing
,
from
whence
his
Eternal
and
Omnipotent
Fiat
did
raise
and
call
them
forth
,
so
that
we
dare
affirm
with
profound
Bradwardine
,
Quod
necesse
est
Deum
servare
quamlibet
Creaturam
immediatiùs
quacunque
causa
creata
.
3.
When
he
pleaseth
making
the
shaddow
go
ten
degrees
back
in
Ahaz
sun-dial
:
and
in
causing
the
waters
of
the
red
sea
,
contrary
to
their
natures
,
which
are
to
tend
downwards
,
to
be
divided
,
and
to
go
backward
,
and
to
be
as
a
wall
on
the
right
hand
,
and
on
the
left
,
until
Moses
,
and
the
children
of
Israel
were
passed
through
.
And
by
many
other
wayes
and
means
doth
he
alter
Tarshish
,
the
Lord
sent
forth
a
great
wind
into
the
sea
,
and
raised
a
mighty
tempest
to
overtake
Jonah
;
and
when
he
was
cast
into
the
Sea
,
the
Lord
prepared
a
great
fish
to
swallow
him
up
,
and
also
the
Lord
spake
unto
the
fish
,
and
it
vomited
up
Jonah
upon
the
dry
land
.
Now
the
wind
was
not
carried
nor
the
storm
raised
,
by
a
permissive
power
,
but
by
the
will
and
order
of
the
Lord
Jehovah
,
who
sent
them
,
and
directed
them
either
by
his
immediate
power
,
or
by
the
ministry
of
his
Angels
;
and
though
they
wrought
according
to
their
natural
agency
,
yet
the
special
ordering
as
to
the
particular
act
was
not
by
permission
,
but
by
the
will
and
appointment
of
his
providence
.
Neither
did
the
great
fish
come
by
chance
or
permission
,
but
God
in
his
merciful
providence
had
prepared
him
for
the
preservation
of
Jonah
,
and
caused
him
to
be
vomited
Thomas
Aquinas
their
great
Schoolman
(
as
the
same
author
cites
him
)
saith
:
Quòd
-
1.
Quod
nulla
res
potest
aliquid
facere
,
sine
Deo
.
-
2.
Quod
nulla
res
potest
aliquid
facere
,
nisi
Deus
per
se
&
immediate
facit
illud
idem
.
-
3.
Quod
nulla
res
potest
facere
aliquid
,
nisi
Deus
faciat
illud
idem
immediatiùs
quolibet
alio
faciente
.
4.
So
that
however
permission
may
be
understood
,
it
must
properly
relate
to
intellectual
and
rational
creatures
,
and
that
only
and
especially
in
respect
of
those
actions
which
we
call
moral
,
that
is
,
in
regard
of
sin
,
evil
or
malum
culpae
;
for
whatsoever
is
malum
poenae
,
God
is
the
author
,
causer
and
inflicter
of
,
according
to
the
Text
:
Shall
there
be
evil
in
a
City
,
and
the
Lord
hath
not
done
it
?
To
understand
5.
And
first
in
respect
of
the
person
permitting
(
he
saith
)
it
is
necessary
that
he
know
,
what
,
to
whom
,
and
the
ability
of
performance
,
that
is
to
be
granted
,
or
used
,
by
the
person
permitted
,
and
that
the
person
permitting
have
power
to
permit
and
to
impede
,
and
also
that
he
have
the
right
and
authority
of
permitting
.
2.
In
the
person
permitted
,
it
is
necessarily
requisite
,
that
he
have
sufficient
power
to
effect
and
perform
the
thing
permitted
,
if
not
hindered
;
for
otherwise
it
would
be
nonsense
to
say
,
that
a
person
is
permitted
to
do
an
act
that
he
hath
no
power
to
perform
.
3.
If
the
in
vagum
,
inconstant
and
not
to
be
performed
,
and
therefore
he
concludeth
thus
:
Imò
nec
rectè
dici
potest
quod
alicui
actus
permittatur
,
qui
actus
illos
praestandi
affectu
nullo
tenetur
.
6.
We
shall
omit
the
exceptions
that
the
learned
and
subtile
Dr.
Twisse
hath
made
against
diverse
particulars
in
these
passages
,
and
shall
only
fix
upon
one
that
is
manifestly
false
(
if
he
mean
of
permission
in
general
which
he
confesseth
.
)
For
in
the
Angels
and
Adam
before
their
falling
and
committing
of
sin
,
there
was
not
any
propension
or
disposition
to
sin
,
and
therefore
to
this
we
shall
give
the
most
acute
answer
of
Dr.
Twisse
in
these
words
:
Nam
licèt
insit
homini
propensio
ad
peccandum
(
scilicet
post
lapsum
)
per
modum
Adam
in
statu
labili
,
wherein
they
had
a
sufficiency
of
power
or
grace
not
to
have
sinned
,
or
faln
,
and
though
that
power
or
grace
was
not
withdrawn
from
them
,
and
that
there
was
no
coaction
upon
their
wills
to
inforce
them
to
sin
;
for
if
it
had
been
so
,
their
falls
would
have
been
no
sin
:
so
neither
did
God
supply
them
with
more
assisting
grace
to
have
upholden
them
,
for
then
their
estate
had
not
been
labile
,
nor
they
in
a
possibility
to
sin
.
But
it
is
manifest
that
they
in
their
Creation
were
set
in
aequilibrio
,
and
had
equal
power
of
freedom
of
will
either
to
sin
or
not
to
sin
,
and
so
had
no
propension
or
disposition
at
all
to
commit
that
sin
,
to
which
they
were
left
by
a
free
permission
:
and
so
propension
and
disposition
to
the
act
permitted
(
if
permission
be
understood
generally
)
had
no
place
in
the
Angels
nor
Adam
before
their
first
sinning
,
according
to
the
Text
,
God
made
man
upright
,
that
is
like
a
straight
or
right
line
that
falling
the
Devil
goeth
about
like
a
roaring
Lion
seeking
whom
he
may
devour
,
and
it
was
Satan
that
not
only
had
a
disposition
,
but
desired
to
sift
Peter
as
wheat
.
And
it
is
manifest
that
wicked
Men
have
a
strong
will
and
desire
to
commit
mischief
;
but
that
God
hath
an
hook
in
their
Nostrils
,
and
a
Bridle
in
their
Jawes
wherewith
he
curbs
and
restrains
them
,
that
they
cannot
act
out
all
the
mischief
that
they
intend
,
as
is
manifest
in
the
example
of
Sennacherib
and
many
others
.
7.
Permission
must
be
referred
and
reduced
to
the
will
of
God
,
for
nolition
is
an
act
of
his
will
as
well
as
volition
:
and
to
speak
properly
and
truly
,
permission
is
but
an
act
of
the
Divine
Will
not
to
impede
such
or
such
particular
actions
of
the
creatures
;
and
therefore
the
same
things
will
follow
from
his
volition
or
his
will
non
impediendi
,
as
from
his
volition
to
the
acts
of
a
free
agent
,
seeing
neither
do
put
coaction
upon
the
will
of
the
Creature
that
is
to
act
.
And
that
permission
is
an
act
of
the
Divine
will
,
and
to
be
reduced
unto
it
Arminius
confesseth
in
these
words
:
Permissionem
ad
genus
Not
any
thing
By
all
which
it
is
plain
that
his
permission
is
the
act
of
his
Divine
Will
,
and
if
he
would
not
have
it
done
he
would
not
permit
it
,
and
so
the
same
consequences
will
follow
from
Nolition
,
that
follow
from
Volition
,
in
respect
as
they
are
both
acts
of
the
Divine
Will
.
8.
It
is
a
certain
truth
that
all
moral
actions
are
performed
by
a
physical
power
in
respect
of
the
sustentation
of
the
will
in
its
natural
being
while
it
acteth
,
and
that
the
creature
is
conserved
even
in
the
act
as
it
is
natural
,
though
there
be
obliquity
in
the
will
of
the
creature
acting
in
reference
to
the
law
given
,
or
made
known
unto
it
.
And
this
Arminius
acknowledgeth
in
these
words
:
Necesse
The
Lord
hath
made
(
or
wrought
)
all
things
for
himself
▪
yea
,
even
the
wicked
for
the
day
of
evil
.
The
Hebrew
word
hath
wrought
,
doth
properly
signifie
,
to
work
by
polishing
,
trimming
,
or
framing
and
fitting
,
so
that
the
wicked
(
who
have
made
themselves
so
by
the
acts
of
their
own
wills
)
God
by
his
decree
and
providence
doth
polish
,
fit
and
order
for
the
setting
forth
of
his
own
glory
in
framing
the
wicked
for
the
day
of
evil
,
the
evil
of
punishment
and
judgment
.
9.
Further
it
is
necessary
that
the
creature
acting
a
moral
act
(
especially
in
this
case
of
the
Angels
and
Adam
before
their
fall
)
have
the
liberty
and
freedom
of
will
,
and
that
the
will
at
the
instant
of
the
act
,
be
not
restrained
nor
under
a
coactive
power
,
for
otherwise
malum
culpae
or
sin
would
cease
to
be
evil
,
and
so
there
could
be
no
sin
at
all
.
And
thus
far
,
and
in
this
peculiar
respect
only
,
the
Angels
and
Adam
before
their
acting
of
sin
,
and
in
the
very
instant
of
the
act
it self
,
were
permitted
,
that
is
,
God
willed
and
determined
not
to
impede
them
,
but
for
the
ordering
of
that
sin
and
fall
,
the
permission
was
conjoined
with
his
will
and
providence
,
and
not
separate
from
it
,
or
a
nude
permission
.
10.
That
malum
culpae
,
or
sin
doth
arise
by
the
occasion
of
a
law
;
for
where
no
law
is
,
there
can
be
no
sin
,
and
therefore
the
Apostle
saith
:
But
sin
taking
occasion
by
the
Commandment
,
wrought
in
me
all
manner
of
concupiscence
.
So
that
sin
considered
as
it
is
sin
,
is
an
Aberration
or
Deviation
of
the
Will
of
the
creature
from
the
revealed
law
of
the
Creator
,
and
hath
simply
and
absolutely
no
other
causality
,
but
only
the
deficiency
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
of
the
Creature
to
produce
it
,
especially
in
these
cases
of
the
Angels
and
Adam
in
their
first
acts
of
sin
.
11.
Now
we
will
come
to
the
application
of
this
unto
wicked
Men
as
they
are
under
original
and
actual
sins
,
and
that
in
these
few
examples
.
1.
It
is
not
by
a
bare
permissive
power
,
but
by
his
will
and
order
in
his
providence
,
for
he
setteth
up
the
wicked
in
slippery
yet
a
little
while
and
the
wicked
shall
not
be
:
yea
,
thou
shalt
diligently
consider
his
place
,
and
it
shall
not
be
.
So
Cain
was
For
promotion
cometh
neither
from
the
East
nor
the
West
,
nor
from
the
South
:
But
God
is
the
judge
,
he
pulleth
down
one
,
and
setteth
up
another
.
So
wicked
Haman
was
set
up
to
be
the
highest
in
the
Kingdom
next
Ahasuerus
,
and
got
a
decree
to
have
all
the
Jewes
put
to
death
,
and
had
set
up
a
pair
of
Gallows
to
hang
Mordecai
upon
,
and
yet
see
the
providence
of
God
,
who
quickly
brought
him
to
be
hanged
upon
them
himself
:
and
this
will
be
further
made
out
where
we
speak
of
providence
.
12.
Though
those
that
ascribe
so
large
a
power
unto
Devils
and
Witches
,
do
take
it
for
granted
that
they
are
only
under
a
bare
passive
permission
,
and
that
the
faln
Angels
do
act
,
what
,
when
,
where
and
how
they
list
,
yet
is
it
a
meer
falsity
,
for
they
are
under
the
rule
of
Gods
Divine
Will
,
decree
and
providence
,
and
do
act
nothing
,
but
as
and
so
far
as
they
are
licensed
,
ordered
and
limited
by
his
will
and
providence
,
and
are
under
a
punctual
restraint
,
nay
kept
in
the
chains
of
everlasting
darkness
unto
the
judgment
of
the
great
day
,
as
we
shall
prove
at
full
in
that
Chapter
where
we
handle
the
knowledge
and
power
of
faln
Angels
.
And
therefore
here
we
shall
only
say
this
,
that
if
Devils
could
do
as
much
mischief
as
they
would
,
and
were
under
no
restraint
or
chains
,
then
none
of
the
godly
would
be
left
alive
.
But
it
is
manifest
that
Devils
do
act
nothing
(
excepting
the
obliquity
and
evil
of
their
own
wills
)
but
meerly
as
instruments
of
the
Divine
Will
and
Providence
,
for
as
the
Christian
Philosopher
saith
:
Illa
est
impiet
as
;
nimirum
Concerning
Divine
prescience
,
which
is
as
S.
Gregory
saith
,
Praescientia
Behold
the
former
things
are
come
to
pass
,
and
new
things
do
I
declare
,
before
they
spring
forth
I
tell
you
of
them
:
Also
,
known
unto
God
are
all
his
works
from
the
foundation
of
the
World
.
So
But
this
prescience
in
God
doth
not
flow
from
the
things
that
are
to
come
to
pass
,
but
from
his
decree
,
by
which
all
future
things
are
determined
,
who
doth
all
things
according
to
the
counsel
of
his
own
will
,
for
God
is
in
heaven
,
he
hath
done
whatsoever
he
pleased
.
But
this
prescience
is
not
to
be
considered
only
by
it self
,
as
a
bare
vision
,
or
inspection
,
but
as
it
is
coupled
and
joined
with
his
providence
,
For
the
Lord
looketh
from
heaven
,
he
beholdeth
all
the
sons
of
men
.
From
the
place
of
his
habitation
he
looketh
upon
all
the
inhabitants
of
the
earth
.
Forming
(
or
framing
)
likewise
their
hearts
,
and
considering
all
their
works
.
And
this
prescience
considered
solely
by
it self
,
is
not
the
cause
of
the
things
that
come
to
pass
,
for
as
the
Father
saith
well
:
Sicut
tu
memoria
tuâ
non
cogis
1.
As
touching
Gods
Government
and
Administration
of
the
World
by
his
Divine
providence
,
we
shall
in
the
first
place
lay
down
some
of
the
definitions
of
it
from
the
most
sound
and
learned
Divines
of
the
Reformed
Churches
,
and
that
in
English
,
after
this
order
.
The
acute
and
learned
Rivet
describes
it
thus
:
Providence
Johannes
de
Spina
defines
it
thus
:
Providence
is
the
prescience
and
And
much
to
the
same
purpose
doth
Lambertus
Danaeus
speak
in
these
words
:
Providence
is
a
most
free
and
most
powerful
action
And
to
these
for
substance
do
agree
Calvin
,
Musculus
,
Beza
,
Zanchius
,
and
the
rest
of
all
Orthodox
Divines
.
2.
But
we
shall
chiefly
insist
on
that
definition
that
is
given
by
learned
Piscator
in
these
words
:
The
providence
of
God
is
his
eternal
,
most
wise
,
most
just
and
immutable
counsel
or
decree
,
whereby
he
doth
most
freely
govern
all
things
by
him
created
to
the
glory
of
himself
,
and
the
Salvation
of
his
elect
.
To
which
he
giveth
this
explication
:
That
it
doth
consist
of
a
Genus
and
3.
The
parts
of
this
definition
are
thus
proved
.
1.
That
the
providence
of
God
is
his
counsel
and
decree
,
appeareth
most
plainly
from
these
Scriptures
:
Peter
in
his
Sermon
to
the
Jews
upon
the
day
of
Pentecost
saith
:
Him
(
that
was
Jesus
)
being
delivered
by
the
determinate
counsel
and
foreknowledge
of
God
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
ye
have
taken
,
and
by
wicked
hand
have
crucified
and
slain
.
And
again
the
Church
at
Jerusalem
in
their
prayers
say
thus
:
Of
a
truth
against
thy
holy
Child
Jesus
whom
thou
hast
anointed
,
both
Herod
,
and
Pontius
Pilate
,
with
the
Gentiles
,
and
people
of
Israel
were
gathered
together
,
For
to
do
whatsoever
thy
hand
and
thy
counsel
determined
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
before
to
be
done
.
2.
That
all
things
created
(
nay
also
those
things
which
do
seem
to
happen
fortuitously
,
or
to
be
by
permission
,
as
sinful
actions
)
are
governed
and
ordered
by
the
providence
of
God
,
as
these
Scriptures
will
sufficiently
demonstrate
.
Christ
Jesus
the
son
of
God
,
doth
uphold
all
things
by
the
word
of
his
power
.
And
doth
not
our
Saviour
tell
us
:
Are
not
two
sparrows
sold
for
a
farthing
,
and
one
of
them
shall
not
fall
on
the
ground
without
your
father
?
But
the
very
hairs
of
your
heads
are
all
numbred
.
Fear
ye
not
therefore
,
ye
are
ofmore
value
than
many
sparrows
.
That
place
concerning
the
Cities
of
refuge
,
and
the
fleeing
of
the
ignorant
man-slayer
thither
is
most
remarkable
,
and
is
this
.
And
this
is
the
case
of
the
slayer
,
which
shall
flee
thither
,
that
he
may
live
:
whoso
killeth
his
neighbour
ignorantly
,
whom
he
hated
not
in
times
past
,
as
when
a
man
goeth
into
the
wood
with
his
neighbour
to
hew
wood
,
and
his
hand
fetcheth
a
stroak
with
the
ax
to
cut
down
the
tree
,
and
the
head
slipeth
from
the
helve
,
and
lighteth
upon
his
neighbour
that
he
die
,
he
shall
flee
unto
one
of
those
Cities
,
and
live
.
And
was
not
the
action
of
Josephs
brethren
,
sin
and
sinful
in
selling
of
him
to
the
Ismaelites
,
and
yet
he
acknowledgeth
,
that
God
sent
him
before
them
to
preserve
life
.
So
that
God
brought
good
forth
of
evil
,
and
doth
order
The
lot
is
cast
into
the
lap
,
but
the
whole
disposing
thereof
is
of
the
Lord
.
So
when
the
Men
in
the
Ship
with
Jonah
did
cast
lots
,
by
the
Lords
disposing
the
lot
fell
upon
Jonah
who
was
justly
guilty
,
and
so
by
providence
pointed
out
.
3.
That
God
doth
govern
all
things
to
his
own
glory
is
manifest
by
these
Texts
:
The
Lord
hath
made
all
things
for
himself
;
yea
even
the
wicked
for
the
day
of
evil
.
And
,
what
if
God
,
willing
to
shew
his
wrath
,
and
to
make
his
power
known
,
endured
with
much
long-suffering
the
vessels
of
wrath
fitted
to
destruction
:
And
that
he
might
make
known
the
riches
of
his
glory
on
the
vessels
of
mercy
,
which
he
had
afore
prepared
unto
glory
?
And
that
he
governeth
all
things
for
the
Salvation
of
his
elect
,
is
plain
:
And
we
know
that
all
things
work
together
for
good
,
to
them
that
love
God
,
to
them
who
are
the
called
according
to
his
purpose
.
So
that
if
God
be
for
the
Elect
,
who
can
be
against
them
?
4.
That
God
doth
govern
all
things
most
freely
is
clear
,
because
he
is
omnipotent
and
supream
,
and
there
is
no
power
that
can
either
impede
,
or
constrain
him
,
For
he
hath
done
whatsoever
he
would
,
both
in
Heaven
and
Earth
.
And
I
will
have
mercy
upon
whom
I
will
have
mercy
.
Therefore
hath
he
mercy
on
whom
he
will
have
mercy
,
and
whom
he
will
he
hardeneth
.
For
who
hath
given
him
a
charge
over
the
earth
?
or
who
hath
disposed
the
whole
world
?
4.
The
several
ways
that
God
useth
in
governing
the
creatures
in
the
world
whether
good
or
bad
,
may
be
comprised
in
these
four
ways
.
1.
He
ruleth
and
ordereth
them
,
by
bending
,
inclining
and
turning
of
their
wills
and
intentions
,
to
serve
and
fullfil
his
decree
and
pleasure
.
So
when
the
Brethren
of
Joseph
were
fully
resolved
to
murther
him
,
God
by
the
means
of
Reuben
and
Judah
,
so
wrought
Solomon
,
The
Kings
heart
is
in
the
hand
of
the
Lord
,
as
the
rivers
of
water
:
he
turneth
it
whither
soever
he
will
.
Upon
which
the
note
of
Tremellius
and
Junius
is
this
:
Est
quidem
animus
omnium
hominum
gubernaculum
,
quo
velut
naves
in
mediis
aquis
reguntur
corpora
&
actiones
nostrae
:
tamen
ne
ipsorum
quidem
regum
animus
ex
seipso
permovetur
,
impellitur
,
inhibeturque
,
sed
Deus
in
singulorum
animis
,
veluti
clavum
tenet
.
And
concerning
the
wicked
God
saith
:
I
will
harden
the
heart
of
Pharaoh
,
and
multiply
my
signes
and
wonders
in
the
land
of
Aegypt
.
And
again
:
And
indeed
for
this
cause
,
have
I
raised
(
made
thee
stand
,
feci
ut
existeres
,
thee
up
,
for
to
shew
in
thee
my
power
,
and
that
my
name
may
be
declared
throughout
all
the
earth
.
And
as
yet
exaltest
thou
thy self
against
my
people
,
that
thou
wilt
not
let
them
go
?
And
further
the
Text
sa●th
:
He
turned
their
hearts
,
to
hate
his
people
,
to
deal
subtilly
with
his
servants
.
2.
God
also
ruleth
and
For
as
many
as
are
led
by
the
spirit
of
God
,
they
are
the
sons
of
God
.
And
so
was
our
Saviour
led
,
or
driven
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
into
the
wilderness
,
to
be
tempted
of
the
devil
.
Noah
:
God
shall
perswade
,
or
allure
Japhet
,
to
dwell
in
the
tents
of
Shem.
Sometimes
God
inciteth
the
creatures
to
evil
by
the
ministery
of
Satan
,
as
is
manifest
in
these
examples
.
For
the
Text
saith
,
And
again
the
anger
of
the
Lord
was
kindled
against
Israel
,
and
he
moved
David
against
them
,
to
say
,
Go
number
Israel
and
Judah
.
And
another
place
saith
:
And
Satan
stood
up
against
Israel
,
and
provoked
David
to
number
the
people
.
Whereby
it
is
plain
that
Satan
was
the
instrument
,
as
sent
and
ordered
of
God
to
move
David
to
number
the
people
,
that
thereby
the
King
and
people
might
be
punished
,
and
the
King
thereby
brought
to
a
deeper
sight
of
his
sins
,
repentance
,
and
a
closer
trusting
and
adhering
to
his
God
.
So
when
the
Lord
intended
to
have
Ahab
to
go
up
to
Ramoth
Gilead
that
he
might
be
slain
,
he
sent
forth
an
evil
Angel
,
to
be
a
lying
spirit
in
all
Ahabs
Prophets
,
and
said
unto
him
,
Thou
shalt
perswade
him
,
and
prevail
also
:
Go
forth
and
do
so
.
So
that
what
God
orders
,
Satan
doth
but
execute
.
So
when
God
intended
to
punish
and
destroy
Abimelech
,
and
the
Men
of
Shechem
,
he
sent
an
evil
spirit
between
them
to
divide
them
,
and
so
accomplisht
his
will
upon
both
parties
,
as
saith
the
Text
:
Thus
God
rendred
the
wickedness
of
Abimelech
which
he
did
unto
his
father
,
in
slaying
his
seventy
brethren
.
And
all
the
evil
of
the
men
of
Shechem
,
did
God
render
upon
their
heads
:
and
upon
them
came
the
curse
of
Jotham
the
sun
of
Jerubbaal
.
3.
God
ruleth
his
creatures
by
permission
,
or
his
will
of
not
impeding
them
to
act
according
to
their
wills
and
power
,
as
in
these
cases
.
For
God
speaking
of
his
people
of
Israel
saith
:
But
my
people
would
not
hearken
unto
my
voice
;
and
Israel
would
none
of
me
.
So
I
gave
them
up
unto
their
own
hearts
lusts
,
and
they
walked
in
their
own
counsels
.
Agreeable
to
which
is
that
in
the
Acts
:
Who
in
times
past
suffered
all
nations
to
walk
in
their
own
ways
:
which
is
as
Beza
notes
:
Ex
arbitrio
suo
vivere
,
nulla
ipsis
praescripta
ratione
religionis
.
And
in
this
sense
,
and
to
this
purpose
it
is
that
God
gave
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
them
up
to
uncleanness
,
through
the
lusts
of
their
own
hearts
;
because
of
that
horrible
Idolatry
that
formerly
they
were
guilty
of
.
4.
God
ruleth
his
creatures
by
his
providence
,
sometimes
by
repressing
,
prohibiting
and
impeding
the
execution
of
their
wicked
wills
,
as
is
clear
in
the
case
of
Abimelech
King
of
Gerar
,
who
took
Sarah
Abrahams
Wife
intending
to
have
had
carnal
knowledge
of
her
,
but
God
plagued
him
and
his
Family
,
and
said
;
For
I
also
withheld
thee
from
sinning
against
me
;
therefore
I
suffered
thee
not
to
touch
her
.
Now
we
shall
come
to
consider
how
the
faln
Angels
are
under
the
rule
and
restraint
of
this
Divine
and
all-governing
providence
,
wherein
we
shall
make
it
appear
,
that
they
act
nothing
in
this
elementary
and
sublunary
World
,
after
any
corporeal
manner
,
but
as
they
are
ordered
,
licensed
and
limited
by
the
will
and
decree
of
the
Almighty
,
and
so
do
not
wander
and
rove
at
their
own
pleasures
to
act
in
corporeal
things
,
what
,
when
and
how
they
list
,
as
the
Witchmongers
vainly
suppose
,
and
this
we
shall
clear
in
these
particulars
.
1.
It
cannot
rationally
be
supposed
that
God
is
less
wise
,
in
ruling
and
ordering
the
Prince
of
darkness
,
the
Prince
of
Devils
,
and
the
head
of
all
Rebellion
and
Rebels
,
than
he
is
in
ruling
his
Subjects
and
Servants
,
which
are
all
wicked
men
;
but
all
these
he
ruleth
with
a
rod
of
Iron
,
and
breaketh
them
in
sunder
like
a
Potter●
vessel
:
And
therefore
much
more
hath
he
a
restraint
upon
,
and
a
rule
over
the
faln
Angels
who
kept
not
their
first
estates
,
and
therefore
are
reserved
in
chains
in
darkness
until
the
judgment
of
the
great
day
.
2.
As
he
is
the
Prince
and
Ring-leader
of
all
Sin
and
Rebellion
against
God
,
though
he
yet
have
not
his
final
punishment
,
unto
3.
And
though
he
compass
the
earth
to
and
fro
,
and
walk
about
like
a
roaring
lion
seeking
whom
he
may
devour
,
yet
is
that
but
according
to
the
malice
and
purpose
of
his
wicked
will
,
for
in
punishing
or
afflicting
of
the
godly
he
must
have
licence
from
God
first
,
or
else
he
can
do
nothing
in
this
Elementary
World
,
as
is
most
manifest
in
the
affliction
of
Job
,
neither
could
he
enter
into
the
herd
of
Swine
,
but
by
Christs
leave
and
order
,
nor
deceive
Ahabs
Prophets
but
by
order
from
the
Lord
.
And
therefore
an
ancient
Father
said
well
:
Quod
si
super
porcos
potestatem
non
habent
,
multò
Therefore
we
shall
conclude
this
briefly
here
,
having
occasion
to
handle
it
more
fully
hereafter
,
to
wit
,
that
the
Witchmong●rs
can
have
no
shelter
for
their
opinion
from
the
Doctrine
of
Gods
permission
(
if
rightly
understood
)
because
God
doth
neither
order
,
nor
permit
faln
Angels
to
act
any
thing
(
especially
in
corporeal
things
)
but
what
is
for
just
,
good
,
and
wise
ends
,
which
cannot
be
shewed
in
these
actions
attributed
to
Witches
.
CHAP.
X.
Whether
faln
Angels
be
Corporeal
or
simply
Incorporeal
,
and
the
absurdity
of
the
assuming
of
Bodies
,
and
the
like
consequents
.
IAm
not
insensible
what
great
censure
I
may
incurr
for
entring
upon
such
a
ticklish
and
nice
point
as
the
corporeity
or
incorporeity
of
Angels
,
seeing
it
hath
exercised
and
crucified
the
wits
of
the
most
learned
in
all
ages
,
especially
being
but
an
obscure
person
,
and
not
heightned
with
those
lofty
titles
that
usually
elevate
Mens
fames
,
more
by
those
attributes
than
by
the
weight
and
strength
of
their
arguments
.
Yet
it
being
no
necessary
Article
of
the
Christian
Faith
,
but
that
a
Man
may
lawfully
defend
either
,
it
cannot
rationally
be
judged
by
understanding
Readers
either
to
be
pride
or
just
offence
for
me
to
handle
this
subject
.
For
seeing
that
most
of
the
Christian
and
Learned
Fathers
for
the
space
of
four
hundred
years
after
Christ
,
were
of
the
opinion
that
they
were
corporeal
,
it
can
be
no
novelty
in
me
to
revive
or
assert
that
opinion
,
and
therefore
I
shall
labour
to
make
it
manifest
in
this
ensuing
order
.
1.
There
is
a
late
way
of
arguing
taken
up
by
Dr.
Moore
and
others
,
that
they
will
undertake
to
prove
a
thing
to
be
so
or
so
,
or
else
to
make
Man
to
deny
his
own
faculties
.
And
so
the
said
Doctor
doth
undertake
to
prove
the
existence
of
immateral
and
incorporeal
Des
Cartes
hath
sufficiently
proved
)
that
all
sensation
is
procured
by
corporeal
contact
,
and
not
otherwise
.
And
though
we
deny
not
that
there
have
been
,
are
and
may
be
apparitions
,
that
cannot
be
rationally
supposed
to
be
the
ordinary
Phaenomena
of
corporeal
matter
,
yet
affecting
the
senses
,
there
must
be
something
in
them
that
performeth
that
effect
,
that
is
corporeal
,
or
else
the
senses
could
not
be
wrought
upon
,
for
immateriale
non
agit
in
materiale
,
nisi
eminenter
ut
Deus
.
3.
No
right
deductions
can
possibly
be
drawn
from
the
highest
power
of
ratiocination
,
where
the
understanding
hath
no
cognoscibility
of
the
things
that
reason
would
draw
its
conclusions
from
,
for
as
the
same
Doctor
frameth
his
Axiome
which
is
this
:
Whatsoever
things
are
in
themselves
,
they
are
nothing
to
us
,
but
so
far
forth
as
they
become
known
to
our
faculties
or
cognitive
powers
.
But
we
assert
(
which
we
shall
make
good
anon
)
that
our
faculties
or
cognitive
powers
(
how
far
soever
some
would
vainly
magnifie
and
extol
them
)
have
not
the
power
of
understanding
beings
that
are
simply
and
absolutely
immaterial
and
incorporeal
.
4.
There
is
nothing
that
is
more
undoubtedly
true
than
what
the
Lord
Verulam
hath
told
us
in
these
words
:
Causa
vero
&
radix
ferè
The
fault
of
sense
is
twofold
:
For
it
either
forsaketh
And
it
is
altogether
asserted
with
great
error
,
that
sense
is
the
measure
of
things
.
Neither
can
these
notions
the
Doctor
would
make
so
clear
,
be
had
or
gathered
,
without
some
intimation
from
some
of
the
senses
.
2.
Further
the
Doctor
tells
us
that
the
Idea
of
a
Spirit
is
as
easie
a
notion
,
as
of
any
other
substance
whatsoever
.
And
he
also
saith
:
Nevertheless
I
shall
not
at
all
stick
to
affirm
,
that
his
Idea
or
notion
(
speaking
of
God
)
is
as
easy
as
any
notion
else
whatsoever
,
and
This
later
he
speaketh
concerning
God
.
But
that
these
assertions
are
unsound
,
these
following
reasons
will
sufficiently
evince
.
1.
He
doth
define
a
Spirit
thus
:
A
Spirit
is
a
substance
penetrable
the
subject
,
or
naked
essence
,
or
substance
of
a
thing
is
utterly
unconceiveable
to
any
of
our
faculties
,
and
that
if
we
take
away
aptitudes
,
operations
,
properties
and
modifications
from
a
subject
,
that
then
the
conception
vanisheth
into
nothing
,
but
into
the
Idea
of
a
meer
undiversificated
substance
,
so
that
one
substance
is
not
then
distinguishable
from
another
,
but
only
from
accidents
or
modes
,
to
which
properly
belongs
no
subsistence
.
So
then
if
we
take
away
penetrability
and
indiscerpibility
,
which
are
but
the
modes
and
properties
of
a
Spirit
,
whose
genus
he
maketh
substance
to
be
,
then
it
vanisheth
into
an
indistinguishable
notion
,
and
so
his
definition
comes
to
nothing
.
2.
For
if
substances
be
known
by
their
properties
and
modifications
,
3.
He
tells
us
that
all
substance
has
dimensions
,
that
is
,
length
,
4.
Whereas
he
saith
that
the
notion
of
Spirit
is
as
easy
a
notion
,
5.
And
concerning
his
Tenent
that
the
Idea
or
Notion
of
God
is
For
vain
man
would
be
wise
;
though
he
be
born
like
a
wild
ass
colt
;
that
lifts
him
up
to
3.
Those
that
seem
to
idolize
humane
abilities
and
carnal
reason
,
have
not
only
applied
those
so
much
magnified
Engines
to
the
discovery
of
created
things
,
wherein
they
have
effected
so
little
,
that
sufficiently
proclaims
the
invalidity
of
the
instruments
or
the
inauspicious
application
of
them
,
or
both
,
all
the
several
sorts
of
Natural
Philosophy
hitherto
found
out
,
or
used
,
being
examined
,
coming
far
short
of
solving
the
Phaenomena
of
nature
,
when
even
the
least
animal
or
vegetable
affords
matter
enough
to
puzle
and
non-plus
the
greatest
Philosopher
,
so
that
we
may
justly
complain
with
Seneca
,
that
the
greatest
part
of
those
things
we
know
are
the
least
part
of
those
things
we
know
not
;
These
engines
(
I
say
)
though
proving
ineffectual
to
find
out
the
true
notions
and
knowledge
of
natural
things
,
have
also
(
like
the
fiction
of
the
Gyants
)
notwithstanding
invaded
Heaven
,
and
taken
upon
them
to
discover
and
determine
of
Celestials
,
wherein
it
is
in
a
manner
totally
blind
,
or
sees
but
with
an
Owl-like
vision
.
For
indeed
the
deciding
of
this
point
must
be
taken
from
the
Divine
authority
of
the
Scriptures
,
and
the
clear
deductions
that
may
be
drawn
from
thence
;
for
this
is
that
clear
light
,
that
we
ought
to
follow
,
and
not
the
Dark-lanthorn
of
Mans
blind
,
frail
and
weak
reason
,
for
it
is
a
sure
word
of
Prophecie
whereunto
it
is
good
to
take
heed
,
and
not
to
vain
Philosophy
,
old
Wives
Fables
,
or
opposition
of
Sciences
falsly
so
called
.
And
therefore
we
shall
conclude
this
point
here
concerning
the
corporeity
or
incorporeity
of
Angels
with
that
Christian
and
learned
position
of
Dr.
Stillingfleet
in
these
words
:
But
although
Christianity
be
a
Religion
which
comes
in
the
highest
way
of
credibility
4.
In
handling
this
point
of
the
corporeity
or
incorporeity
of
Angels
,
we
do
here
once
for
all
exclude
and
except
forth
of
our
discourse
and
arguments
the
humane
and
rational
Soul
as
not
at
all
to
be
comprised
in
these
limits
,
and
that
especially
for
these
reasons
.
1.
Because
the
humane
Soul
had
a
peculiar
kind
of
Creation
differing
from
the
Creation
of
other
things
,
as
appeareth
in
the
words
of
the
Text.
And
the
Lord
God
formed
man
of
the
dust
of
the
ground
,
and
breathed
into
his
nostrils
the
breath
of
life
;
and
man
became
a
living
soul.
Upon
which
the
note
of
Tremellius
and
Junius
is
,
anima
verò
hominis
spiritale
quiddam
est
,
&
divinum
.
2.
Because
I
find
Solomon
the
wisest
of
Men
making
this
question
:
who
knoweth
the
spirit
of
man
,
that
goeth
upward
:
and
the
spirit
of
the
beast
,
that
goeth
downward
to
the
earth
?
3.
Because
it
is
safer
to
believe
the
nature
of
the
Soul
to
be
according
to
the
Analogy
of
Faith
,
and
the
concurrent
opinion
of
the
learned
,
than
to
sift
such
a
deep
question
by
our
weak
understanding
and
reason
.
So
having
premised
these
things
,
and
left
this
as
a
general
exception
and
caution
,
we
shall
proceed
to
the
matter
intended
in
this
order
.
1.
We
lay
it
down
for
a
most
certain
and
granted
truth
,
that
God
simply
and
absolutely
is
only
a
most
simple
spirit
,
in
whom
there
is
no
corporeity
or
composition
at
all
,
and
what
other
things
soever
that
are
called
or
accounted
spirits
are
but
so
in
a
relative
and
respective
consideration
,
and
not
in
a
simple
and
absolute
acceptation
.
And
this
is
the
unanimous
Tenent
of
the
Fathers
,
Schoolmen
and
all
other
Orthodox
Divines
,
agreeing
with
the
plain
and
clear
words
of
the
Scripture
,
as
,
God
is
a
spirit
,
and
they
that
worship
him
,
must
worship
him
in
spirit
and
in
truth
.
And
again
:
Now
the
Lord
is
that
spirit
,
and
where
the
spirit
of
the
Lord
is
there
is
liberty
.
Therefore
we
shall
lay
down
this
following
proposition
.
2.
That
Angels
being
created
substances
,
are
not
simply
and
absolutely
incorporeal
,
but
if
they
be
by
any
called
or
accounted
spirits
,
it
can
but
be
in
a
relative
and
respective
sense
,
but
that
really
and
truly
they
are
corporeal
.
And
this
we
shall
labour
to
make
good
not
only
by
shewing
the
absurdities
of
that
opinion
of
their
being
simply
spiritual
,
but
in
laying
open
the
unintelligibility
of
that
opinion
,
and
by
answering
the
most
material
objections
.
1.
And
first
to
begin
at
the
lowest
step
,
Body
is
a
thing
that
affecteth
Quidditates
rerum
,
non
sunt
cognoscibiles
;
and
as
Dr
Moore
granteth
,
the
naked
essence
or
substance
of
a
thing
is
utterly
unconceiveable
to
any
of
our
faculties
.
From
whence
we
argue
,
à
minori
ad
majus
,
that
if
the
substance
of
a
body
,
whose
affections
and
modifications
do
fully
incur
into
,
and
work
upon
our
senses
,
be
utterly
unconceiveable
to
any
of
our
senses
,
much
more
of
necessity
must
the
substance
of
a
Created
spirit
,
conceived
as
immaterial
and
incorporeal
,
be
utterly
unconceiveable
to
any
of
our
faculties
,
because
it
hath
no
effects
,
operations
,
or
modifications
that
can
or
do
operate
upon
our
senses
.
2.
And
as
we
know
not
the
intrinsick
nature
of
body
,
so
also
3.
Dr
Moore
maketh
substance
to
be
the
genus
,
and
spirit
and
body
omnia
supposita
,
non
sunt
vera
,
otherwise
all
the
impossible
figments
and
vain
Chimaera's
of
melancholy
and
doting
persons
might
pass
for
true
Oracles
:
but
it
is
one
thing
truly
to
understand
,
and
another
thing
to
imagine
and
fancy
what
indeed
is
not
,
nor
ever
was
.
And
though
the
supposition
seem
never
so
probable
and
like
,
yet
it
will
but
at
the
best
infer
the
possibility
of
such
an
imagined
difference
,
but
not
prove
it
really
to
be
so
,
and
therefore
here
we
shall
retort
the
Doctors
Axiom
against
him
,
which
is
this
:
Whatsoever
is
unknown
to
us
,
or
is
Now
that
a
spirit
is
penetrable
and
indiscerpible
,
may
be
imagined
as
possible
to
the
fancies
of
some
,
but
cannot
be
clearly
intelligible
to
any
sober
mind
;
for
to
imagine
,
and
to
understand
,
are
faculties
that
are
very
different
,
and
however
if
such
a
difference
be
conceived
as
possible
(
which
cannot
enter
the
narrow
gate
of
my
Intellect
)
yet
the
difference
of
being
penetrable
and
indiscerpible
,
is
not
to
move
us
to
determine
that
a
spirit
hath
those
distinct
properties
from
bodies
,
because
they
are
but
known
to
us
as
meerly
possible
.
And
therefore
that
these
two
differences
of
penetrability
and
indiscerpibility
assigned
by
Dr
Moore
,
are
not
sufficiently
proved
to
be
so
,
we
shall
give
these
reasons
.
1.
If
bodies
in
the
ultimate
act
of
nature
can
penetrate
themselves
and
one
another
,
as
Helmont
and
Dr
Glisson
do
strongly
labour
to
prove
,
then
penetrability
is
not
the
proper
difference
of
spirit
from
body
,
because
then
common
to
them
both
.
2.
But
if
it
be
taken
for
a
truth
(
and
the
one
of
necessity
must
be
true
)
that
bodies
do
not
,
or
can
possibly
penetrate
themselves
or
one
another
,
as
the
common
tenent
holdeth
,
and
seemeth
most
agreeable
to
verity
,
for
it
is
simply
unintelligible
and
impossible
to
conceive
,
that
two
Cubes
(
suppose
of
Marble
or
Metal
)
should
penetrate
one
another
,
and
yet
but
to
have
the
dimensions
of
one
,
and
to
possess
no
greater
space
than
the
one
did
formerly
fill
:
And
if
this
be
impossible
and
unintelligible
in
respect
of
bodies
,
whose
properties
,
aptitudes
,
affections
and
modifications
are
apparent
to
our
senses
,
then
must
it
be
more
impossible
and
unintelligible
in
substances
supposed
to
be
meerly
incorporeal
,
because
they
must
needs
be
more
pure
and
perfect
,
and
therefore
less
subject
to
such
unconceiveable
affections
;
and
however
,
it
can
be
no
wayes
known
to
our
faculties
or
cognitive
powers
,
that
they
have
any
such
specifical
property
or
affection
.
3.
As
it
is
not
any
way
manifest
to
any
of
our
senses
,
nor
can
be
proved
by
any
sound
deductions
of
reason
,
so
it
cannot
be
manifested
to
be
any
innate
notion
shining
from
the
Intellect
it self
,
and
we
ought
not
to
take
adventitious
ones
instead
of
those
that
are
innate
,
nor
fictitious
ones
for
either
,
but
to
make
a
due
distinction
of
each
of
them
one
from
another
.
4.
Neither
is
indiscerpibility
a
proper
difference
of
a
spiritual
substance
from
a
corporeal
one
,
because
the
visible
species
of
things
do
in
the
air
intersect
one
another
,
and
suffer
not
discerpibility
:
and
that
these
are
bodies
is
manifest
,
because
they
affect
the
senses
;
and
therefore
that
which
is
a
property
of
some
bodies
cannot
be
the
proper
difference
to
distinguish
a
spirit
from
a
body
.
5.
This
is
only
an
arbitrary
and
feigned
supposition
,
and
cannot
be
proved
either
by
the
testimony
of
any
of
the
senses
,
by
sound
reason
,
or
innate
notions
;
and
what
is
or
cannot
be
proved
by
some
of
these
(
according
to
his
own
position
)
ought
to
be
rejected
.
And
therefore
as
indiscerpibility
is
no
proper
difference
of
a
spirit
from
a
body
,
no
more
is
penetrability
,
which
can
no
more
be
in
a
spiritual
substance
,
than
either
in
discreet
quantity
one
can
be
two
,
or
two
one
,
or
in
continuate
quantity
one
inch
can
be
two
,
or
two
can
become
one
.
Dr
Glisson
from
his
much
admired
Suarius
the
great
Weaver
of
fruitless
Cobwebs
,
hath
devised
another
difference
of
spirit
from
body
which
he
thus
layeth
down
,
as
we
give
it
in
this
English
.
I
assign
(
he
saith
)
a
twofold
difference
betwixt
the
substance
To
which
we
return
this
responsion
.
1.
It
is
usual
with
men
,
when
by
their
wills
and
fancies
they
would
maintain
an
opinion
that
is
weak
and
groundless
,
finding
they
cannot
clearly
perform
it
,
to
bring
in
some
strange
,
obscure
or
equivocal
word
,
thereby
to
make
a
flourish
,
though
they
prove
nothing
:
So
here
this
learned
person
to
make
a
shew
to
prove
the
difference
of
spirit
doth
assign
moles
substantialis
as
peculiar
to
body
,
but
not
to
spirit
;
but
what
is
to
be
understood
by
moles
,
he
might
know
his
own
meaning
,
but
I
am
sure
there
are
few
others
that
do
or
can
understand
it
,
and
therefore
is
but
a
devised
subterfuge
to
stumble
and
blind
mens
intellects
,
and
not
to
prove
the
thing
intended
.
2.
If
by
the
word
moles
he
intend
weight
or
gravity
(
and
what
else
it
can
signifie
is
not
intelligible
)
then
it
will
not
be
a
difference
betwixt
body
and
spirit
,
because
gravity
and
levity
are
differences
of
bodies
in
respect
of
one
another
,
and
therefore
can
be
none
as
he
assignes
it
.
3.
To
assert
that
a
spirit
when
contracted
or
dilated
is
not
made
more
dense
or
more
rare
,
but
that
matter
whether
it
be
contracted
or
expanded
,
is
made
more
dense
or
more
rare
,
is
easily
spoken
,
but
not
so
easily
proved
:
and
rude
assertions
without
sound
proof
,
are
of
no
validity
,
and
may
with
as
good
reason
be
denied
and
rejected
,
as
affirmed
or
received
.
4.
We
have
no
density
in
bodies
but
in
respect
of
the
paucity
and
parvity
of
the
pores
,
so
that
less
of
another
body
is
contained
in
them
,
and
that
is
accounted
rare
that
hath
many
or
greater
,
and
so
containeth
more
of
another
body
in
them
,
and
are
qualities
or
modifications
that
only
belong
unto
bodies
,
and
not
at
all
unto
spirits
,
and
is
but
precariously
taken
up
by
the
Doctor
without
any
proof
or
demonstration
at
all
.
5.
If
spirits
cannot
expand
themselves
into
an
infinite
space
,
nor
contract
themselves
into
an
infinite
littleness
,
then
where
are
bounds
and
limits
of
this
contraction
and
expansion
,
or
how
is
it
proved
that
they
can
do
either
?
seeing
they
are
properties
and
affections
of
bodies
and
matter
,
and
never
were
proved
to
be
peculiar
to
spirits
.
4.
Those
that
are
much
affected
to
and
zealous
for
experimental
Imaginatio
non
transcendit
Continuum
.
And
this
if
we
perpend
it
seriously
,
is
a
most
certain
and
transcendant
truth
;
for
when
we
come
to
cogitate
and
conceive
of
a
thing
,
we
cannot
apprehend
it
otherwise
than
as
continuate
and
corporeal
;
for
what
other
notions
soever
we
make
of
things
,
they
are
but
adventitious
,
arbitrary
,
and
fictitious
,
for
even
non
entia
ad
modum
entium
concipiuntur
.
And
therefore
those
that
pretend
that
Angels
are
meerly
incorporeal
,
must
needs
err
,
and
put
force
upon
their
own
faculties
,
which
cannot
conceive
a
thing
that
is
not
continuate
and
corporeal
:
But
if
they
will
trust
their
own
Cogitations
and
faculties
rightly
disposed
,
and
not
vitiated
,
then
they
must
believe
that
Angels
are
Corporeal
,
and
not
meerly
and
simply
spirits
,
for
absolutely
nothing
is
so
but
God
only
.
5.
If
the
Angelical
nature
were
simply
and
absolutely
spiritual
For
(
he
saith
)
I
look
upon
Angels
to
be
as
truly
a
compound
Being
consisting
of
soul
and
body
,
as
that
of
men
and
brutes
.
Whereby
he
plainly
asserteth
their
Composition
,
and
so
their
Alterity
,
and
therefore
that
they
must
needs
have
an
Internum
and
externum
,
as
the
learned
and
Christian
Philosopher
Dr
Fludd
doth
affirm
in
these
words
:
Certum
est
igitur
inesse
6.
Therefore
to
conclude
,
these
arguments
do
sufficiently
and
Therefore
And
that
of
Damascen
That
Angels
quantum
ad
nos
,
are
said
to
be
incorporeal
and
immaterial
:
but
compared
to
God
,
are
found
to
be
Corporeal
and
material
.
And
of
this
opinion
besides
were
Tertullian
,
S.
Augustin
,
Nazianzen
,
Beda
,
and
many
others
,
as
may
be
seen
in
the
learned
Writings
of
Zanchy
upon
this
subject
:
with
whose
words
we
shall
shut
up
this
particular
:
Certum
enim
est
,
ex
iis
quae
scripturae
tradunt
de
Angelis
,
probabiliorem
esse
Patrum
sententiam
,
quàm
Scholasticorum
:
utram
tamen
sequaris
,
non
multum
peccaveris
,
nec
proptereà
inter
Haereticos
haberi
poteris
.
And
on
the
otherside
,
if
they
be
holden
to
be
simply
and
absolutely
incorporeal
,
then
these
absurdities
must
of
necessity
follow
.
1.
If
Angels
be
simply
incorporeal
,
then
they
can
cause
no
Physical
or
local
motion
at
all
,
because
nothing
can
be
moved
but
by
contact
,
and
that
must
either
be
by
immediate
or
virtual
contact
,
for
the
Maxime
is
certain
,
Quicquid
agit
,
agit
vel
mediatione
suppositi
,
as
when
ones
hand
doth
immediately
touch
a
thing
and
so
move
it
;
vel
mediatione
virtutis
,
as
when
a
man
with
a
rod
or
a
line
,
doth
draw
a
thing
forth
of
the
water
,
both
of
these
do
require
a
Corporeal
contact
,
that
is
,
that
the
superficies
of
the
body
moveing
or
drawing
,
must
either
mediately
or
immediately
touch
the
superficies
of
the
body
to
be
moved
or
drawn
.
But
that
which
is
absolutely
incorporeal
hath
no
superficies
at
all
,
and
therefore
can
make
no
contact
either
mediate
or
immediate
;
and
therefore
Angels
if
simply
incorporeal
,
can
cause
no
Physical
or
local
motion
at
all
.
2.
If
Angels
be
absolutely
incorporeal
,
then
they
cannot
be
contained
or
circumscribed
in
place
,
and
consequently
can
perform
no
operation
in
Physical
things
.
To
which
if
they
answer
with
Thomas
Aquinas
:
Quod
circumscribi
terminis
localibus
est
proprium
Corporum
,
sed
circumscribi
terminis
essentialibus
,
est
commune
cuilibet
Creaturae
,
tam
corporali
,
quam
spirituali
;
This
aiery
distinction
might
have
taken
place
,
if
Aquinas
had
shewed
us
what
essential
terms
and
limitations
are
,
but
of
this
we
have
no
proof
at
all
,
and
what
was
never
proved
may
justly
be
denied
.
For
what
a
definitive
place
is
,
was
never
yet
defined
,
neither
can
we
possibly
conceive
an
Idea
or
notion
of
any
such
thing
,
but
only
as
we
may
make
a
Chimaera
or
figment
of
that
which
never
was
nor
is
.
For
though
we
may
apprehend
that
they
are
not
circumscribed
in
place
,
as
gross
bodies
are
,
yet
it
is
not
to
be
doubted
,
but
that
they
move
from
place
to
place
,
and
do
so
consist
in
some
place
,
that
they
occupy
a
certain
space
of
place
,
and
this
is
most
certain
,
if
we
believe
(
as
we
ought
)
those
things
which
the
Scriptures
do
declare
concerning
the
mission
and
motion
of
Angels
.
And
therefore
notwithstanding
this
frivolous
and
feigned
distinction
,
we
may
conclude
with
Theodoret
,
Angelorum
naturam
esse
finitam
,
&
circumscriptam
,
eóque
opus
habere
loco
.
Neither
doth
that
avail
to
solve
the
business
,
and
make
this
a
good
distinction
,
which
is
brought
by
Dr
Moore
,
to
wit
,
that
there
are
two
acceptions
of
place
,
the
one
being
imaginary
space
,
the
other
that
place
is
the
concave
superficies
of
one
body
immediately
Circumscriptivè
&
definitivè
,
is
an
allowable
distinction
.
But
by
the
Doctors
leave
we
must
affirm
,
that
what
he
saith
is
not
allowable
,
and
that
for
these
reasons
.
1.
Because
imaginary
space
hath
no
existence
in
nature
,
but
only
in
the
fancy
of
the
Imaginant
,
&
entia
rationalia
,
non
sunt
entia
naturalia
ex
parte
rerum
existentia
.
2.
Because
it
is
a
certain
truth
which
Des
Cartes
And
now
let
us
examine
the
objections
that
are
usually
brought
Who
only
hath
immortality
;
Therefore
the
Angels
whether
corporeal
or
incorporeal
,
are
not
immortal
,
neither
by
themselves
or
their
intrinsick
nature
,
either
(
as
the
Schools
speak
)
à
parte
ante
,
vel
à
parte
post
,
because
God
only
is
so
,
exclusively
considered
in
regard
of
any
Creature
,
and
so
the
objection
is
of
no
force
.
2.
The
Corporeity
of
Angels
doth
not
at
all
hinder
their
immortality
à
parte
post
,
for
as
God
is
only
immortal
in
respect
of
Essence
,
Eternity
,
Infinity
and
Independency
,
so
Angels
nor
any
Creatures
,
are
immortal
in
that
point
or
respect
,
but
only
in
regard
of
their
dependency
upon
God
,
who
by
his
conservative
power
doth
keep
them
by
Christ
,
that
for
the
time
or
duration
to
come
,
they
shall
not
die
;
perish
,
or
be
annihilated
;
and
this
he
can
and
doth
as
well
perform
if
they
be
corporeal
as
spiritual
,
even
as
he
doth
preserve
and
conserve
the
bodies
of
the
Saints
in
their
Graves
until
the
general
Resurrection
,
and
in
the
World
to
come
doth
keep
them
in
immortality
;
though
they
be
changed
and
made
spiritual
bodies
,
yet
they
remain
bodies
still
.
For
it
is
he
that
sustaineth
all
things
by
the
power
of
his
word
;
And
it
is
he
that
doth
vivifie
or
quicken
all
things
:
and
if
he
gather
unto
himself
his
spirit
and
his
breath
,
all
flesh
shall
perish
together
,
and
man
shall
turn
again
unto
dust
.
So
that
the
objection
is
of
no
validity
,
because
no
Creature
is
kept
in
perpetual
duration
,
à
parte
post
,
ab
intrinsecâ
naturâ
,
sed
ex
causis
conservantibus
,
which
is
the
good
will
,
benignity
,
and
blessed
influence
of
Jehovah
,
and
not
from
any
internal
creaturely
power
.
3.
Every
spiritual
and
incorporeal
substance
that
is
created
,
is
as
annihilable
by
the
prime
power
that
created
it
,
as
is
a
Corporeal
created
substance
.
And
on
the
contrary
,
a
Corporeal
or
material
substance
is
no
more
capable
of
annihilation
by
any
power
or
efficiency
of
second
Causes
,
than
an
incorporeal
and
spiritual
substance
is
;
and
therefore
whether
Angels
be
simply
incorporeal
,
or
that
they
be
Corporeal
,
it
neither
maketh
for
nor
against
their
immortality
,
which
consists
only
in
the
benign
emanation
of
the
Divine
conservative
power
of
the
Almighty
:
And
therefore
doth
profound
Bradwardine
draw
that
invincible
,
and
undeniable
Corollary
of
verity
,
Quod
necesse
est
Deum
servare
quamlibet
Creaturam
immediatiùs
quacunque
causa
creata
.
4.
Though
the
most
of
the
bodies
that
are
known
unto
us
be
divisible
,
alterable
and
discerpible
,
or
dissipable
in
respect
of
our
conceptions
of
them
,
yet
actually
we
may
find
many
bodies
in
nature
that
are
not
,
nor
ever
were
dissipated
or
dissevered
secundum
totum
,
though
there
may
be
alteration
in
their
superficial
parts
,
as
the
Earth
,
the
Sun
,
Moon
,
the
rest
of
the
Planets
,
and
those
great
and
glorious
bodies
that
we
call
Stars
;
so
that
for
the
duration
of
bodies
à
parte
post
we
can
conclude
little
of
certainty
.
And
as
there
are
bodies
that
secundum
suum
totum
,
are
not
severed
or
dissipated
,
so
there
are
some
bodies
that
though
they
may
suffer
division
and
dissipation
into
smaller
parts
,
yet
do
those
parts
though
most
minute
,
suffer
no
real
transmutation
,
but
remain
of
the
same
Homogeneous
nature
they
were
before
,
as
is
most
manifest
in
Silver
dissolved
in
Aqua
fortis
,
wherein
though
it
be
so
severed
and
dispersed
,
that
it
appear
not
at
all
unto
the
eye
,
yet
may
it
be
from
thence
recovered
and
redintegrated
into
its
own
nature
as
it
was
before
.
And
also
the
Masters
of
the
more
abstruse
Philosophy
affirm
to
us
upon
their
own
certain
experience
,
that
though
metallick
Mercury
may
be
divided
into
insensible
and
invisible
Atomes
,
yet
still
it
retains
the
nature
of
metallic
Mercury
,
and
that
thus
Helmont
tells
us
:
Si
non
vidissem
argentum
vivum
eludere
sine
mendacio
,
atque
longe
verissima
.
So
also
there
are
bodies
which
although
they
suffer
division
and
separation
by
some
other
bodies
dissevering
of
them
,
yet
by
motion
of
coition
they
soon
close
and
redintegrate
themselves
,
having
thereby
suffered
no
detriment
at
all
,
as
is
most
apparent
in
the
pure
body
of
the
Aether
,
the
visible
species
of
things
,
the
images
in
a
Looking-glass
and
in
shadows
,
which
are
all
bodies
.
So
that
seeing
bodies
,
no
more
than
Spirits
to
be
annihilable
by
second
causes
,
and
that
there
are
some
bodies
that
are
not
dissipated
secundum
totum
,
and
that
there
are
others
that
though
they
are
separable
into
more
minute
particles
,
yet
do
they
remain
in
Anatical
and
Homogeneous
Identity
,
and
that
there
are
others
that
though
they
be
actually
for
a
small
moment
divided
,
yet
they
do
instantaneously
coalesce
,
and
by
coition
unite
themselves
;
yet
we
may
therefore
rationally
conclude
,
that
corporeity
,
quatenus
such
,
doth
not
at
all
take
away
immortality
à
parte
post
,
because
bodies
as
well
as
spirits
may
be
kept
in
immortality
by
the
conservative
concourse
of
Divine
Power
,
and
so
the
objection
utterly
falls
to
the
ground
.
2.
There
is
only
another
argument
that
the
persons
of
the
other
Who
maketh
his
Angels
spirits
:
his
ministers
a
flaming
fire
.
From
whence
they
would
positively
conclude
that
they
are
spirits
,
and
absolutely
incorporeal
;
but
fail
of
their
purpose
for
these
clear
reasons
.
1.
The
Text
there
cannot
be
rationally
understood
of
their
creation
,
or
of
their
creaturely
nature
,
but
of
their
offices
and
administrations
,
because
the
word
used
there
is
not
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
create
,
or
form
forth
of
nothing
,
but
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
fecit
,
that
is
by
ordering
them
in
their
offices
and
ministrations
.
And
again
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
doth
not
alwaies
or
of
necessity
signifie
an
incorporeal
thing
but
that
which
is
a
body
,
as
the
winds
,
and
so
doth
Luther
and
diverse
others
render
it
,
and
it
is
commonly
attributed
to
beasts
as
well
as
Men
,
as
in
that
of
Solomon
,
Who
knoweth
the
spirit
of
man
that
goeth
upward
,
and
the
spirit
of
the
beast
that
goeth
downward
to
the
earth
?
Where
the
word
spirit
,
which
is
all
one
in
the
Hebrew
,
is
attributed
to
beasts
as
well
as
to
men
,
but
no
man
(
I
suppose
)
will
believe
that
the
spirit
of
a
beast
is
simply
incorporeal
,
and
therefore
by
the
word
spirit
in
the
Psalm
cannot
necessarily
be
understood
a
simple
incorporeal
substance
,
and
therefore
the
consequence
is
not
necessary
.
But
the
Author
of
the
Epistle
to
the
Hebrews
must
needs
be
taken
for
the
best
Expositor
of
these
words
of
the
Psalmist
,
who
doth
quote
them
only
for
this
purpose
,
to
prove
that
Christ
in
dignity
and
office
is
far
above-the
Angels
who
are
all
ordered
to
serve
and
obey
him
,
and
are
by
their
offices
all
but
ministring
spirits
,
sent
forth
to
minister
for
them
who
shall
be
heirs
of
Salvation
.
By
which
it
is
manifest
that
this
place
is
to
be
understood
of
their
ministration
and
offices
,
and
not
of
their
nature
or
substances
.
2.
They
can
no
more
be
meerly
and
literally
said
to
be
spirits
,
understanding
spirit
to
intend
an
absolute
incorporeal
substance
,
than
his
ministers
can
be
literally
understood
to
be
flaming-fire
,
they
must
either
be
both
literally
true
,
which
is
absolutely
absurd
,
or
else
those
words
must
have
a
metaphorical
interpretation
,
as
they
may
and
must
have
,
and
there
is
no
inconvenience
in
that
exposition
.
For
as
the
winds
,
which
is
but
a
strong
motion
of
the
air
,
and
the
shining
or
flaming
fire
,
are
two
of
the
most
quick
,
agile
and
operative
agents
that
are
known
unto
us
in
nature
,
so
the
Angels
and
Christs
Ministers
are
strong
,
quick
and
most
nimble
and
powerful
in
performing
their
offices
and
administrations
.
Therefore
we
shall
conclude
this
as
Scheibler
doth
from
S.
Augustine
:
Nihil
enim
invisibile
&
Now
though
we
have
sufficiently
proved
that
they
are
corporeal
,
that
is
,
that
they
have
bodies
naturally
united
unto
them
,
and
so
have
an
internum
,
or
moving
power
,
and
an
externum
,
or
a
part
moved
,
that
is
,
as
Dr.
Moore
confesseth
,
a
spiritual
and
incorporeal
part
,
and
a
corporeal
part
or
vehicle
,
yet
to
assign
what
kind
of
bodies
they
have
,
or
what
proper
difference
there
is
betwixt
their
substance
and
other
corporeal
substances
is
no
easie
matter
to
determine
.
Only
we
shall
give
two
differences
whereby
they
are
distinguished
from
other
substances
that
are
corporeal
,
and
that
as
the
Scripture
holdeth
them
forth
unto
us
.
1.
The
first
differential
distinction
is
,
that
their
bodies
do
not
suffer
,
or
are
altered
or
dissipated
,
by
the
most
strong
,
and
operative
sublunary
agent
that
is
known
unto
us
:
Amongst
which
we
have
none
of
greater
force
and
activity
than
our
culinary
fire
,
yet
it
is
manifest
that
that
Element
did
not
work
upon
nor
burn
the
Angel
that
appeared
to
Manoah
and
his
Wife
,
who
ascended
in
the
flame
of
the
altar
,
and
was
not
touched
,
there
were
three
men
only
cast
into
the
fiery
furnace
,
yet
he
saw
a
fourth
and
they
had
no
hurt
upon
them
,
that
is
,
the
fire
did
not
work
upon
their
bodies
to
burn
,
alter
,
or
consume
them
.
So
that
in
this
the
bodies
of
Angels
differ
from
the
most
of
other
bodies
,
because
they
do
not
suffer
by
sublunary
fire
,
the
most
violent
agent
that
we
know
.
And
this
must
needs
rationally
be
taken
to
be
proper
unto
Angels
in
regard
of
their
created
natures
,
and
not
as
superadded
by
a
Divine
and
Almighty
Power
,
as
in
some
other
cases
it
may
be
granted
.
2.
A
second
difference
is
,
that
what
bodies
soever
spirits
or
Angels
have
,
or
appear
in
,
they
have
not
flesh
and
bones
such
as
Christ
Concerning
the
properties
of
their
bodies
it
seems
to
have
been
the
opinion
of
Tertullian
(
as
I
find
him
quoted
by
Mr.
Baxter
)
Videntur
Patres
de
hujusmodi
Dominic●
Panarolus
,
so
from
the
less
to
the
more
,
that
Angels
have
bodies
of
far
more
excellency
to
perform
their
ministrations
in
,
than
those
gross
and
terrestrial
bodies
have
that
are
here
below
.
And
it
is
no
small
wonder
to
observe
our
ordinary
Gallus
Turcicus
vel
Gallopavus
,
how
quiet
and
demisly
sometimes
he
goes
,
and
then
again
upon
the
suddain
by
some
emotion
of
spirit
,
how
will
his
train
be
advanced
and
extended
,
his
barbles
swelled
and
puffed
up
,
and
the
appendicle
that
comes
over
the
bill
or
rostrum
,
be
extended
or
contracted
at
the
pleasure
of
the
animal
:
And
much
more
to
consider
the
quick
and
suddain
change
of
the
colours
of
both
those
parts
,
as
sometimes
to
a
whitishness
,
or
an
ash-colour
,
sometimes
purple
,
sometimes
blewish
,
and
sometimes
pure
red
,
so
quick
a
motion
that
creature
can
give
to
the
spirits
and
blood
,
that
they
can
so
quickly
alter
and
change
,
not
only
the
colours
,
but
also
the
magnitude
.
And
much
more
may
we
rationally
believe
that
Angels
can
alter
and
change
the
figure
and
colour
of
their
bodies
according
to
the
ministrations
they
are
imployed
about
.
3.
The
Scripture
informeth
us
that
in
or
at
the
resurrection
,
the
bodies
of
men
shall
be
as
the
Angels
that
are
in
heaven
,
sicut
Angeli
:
Now
this
Analogy
,
comparison
,
or
assimilation
,
would
be
altogether
false
if
Angels
had
no
bodies
at
all
,
but
were
meerly
incorporeal
;
then
it
would
follow
,
that
the
bodies
after
the
resurrection
were
made
meer
Spirits
,
and
so
ceased
to
be
bodies
,
which
is
false
according
to
the
doctrine
of
S.
Paul
,
who
sheweth
us
plainly
that
after
the
resurrection
they
are
changed
in
qualities
into
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
spiritual
bodies
,
for
there
is
a
natural
Soul
or
Animal
there
is
a
spiritual
body
.
From
whence
we
necessarily
conclude
that
Angels
have
Bodies
,
and
that
they
are
pure
spiritual
ones
.
Now
we
shall
come
to
the
other
point
intended
in
this
Chapter
,
that
is
to
shew
that
the
opinion
of
Angels
assuming
bodies
of
the
Elements
here
below
,
is
a
meer
figment
,
as
must
of
necessity
follow
if
this
be
a
truth
that
we
have
proved
,
to
wit
,
that
they
have
bodies
;
for
then
assuming
of
other
bodies
must
needs
be
in
vain
and
to
no
purpose
:
but
we
shall
also
shew
the
weakness
and
folly
of
that
Tenent
by
these
positive
reasons
following
.
1.
Those
that
maintain
the
assumption
of
bodies
dare
not
affirm
that
they
are
so
invested
with
those
bodies
,
as
are
humane
souls
with
their
bodies
:
for
then
there
must
be
vital
union
,
which
cannot
be
but
by
Divine
Ordination
:
But
it
doth
not
any
where
either
by
Scripture
,
or
sound
rational
consequence
,
appear
that
either
God
appointed
,
or
gave
power
to
Angels
to
assume
to
themselves
bodies
of
what
shape
they
pleased
,
or
that
he
ordained
a
vital
union
,
betwixt
the
Angels
and
those
bodies
they
are
supposed
to
assume
either
by
Creation
,
or
Generation
,
and
therefore
if
they
did
assume
any
such
bodies
it
must
but
be
as
we
put
on
and
off
our
Garments
,
or
as
Players
put
on
and
off
their
Perukes
,
Vizards
and
Garments
according
to
the
several
things
or
persons
they
intend
to
represent
ad
personate
.
2.
But
the
great
question
will
be
,
who
are
the
Taylors
that
shape
and
frame
them
these
vestments
?
what
!
must
it
be
themselves
that
shape
and
figurate
these
bodies
,
as
snails
are
supposed
to
frame
and
make
their
shells
and
houses
?
Surely
not
,
because
if
they
be
simply
incorporeal
,
then
they
can
make
no
contact
with
corporeal
matter
,
and
without
a
corporeal
contact
there
can
be
no
alteration
nor
organization
of
matter
,
and
consequently
they
cannot
frame
or
shape
themselves
such
vestments
;
neither
can
any
other
actor
or
agent
be
assigned
that
can
frame
them
,
and
therefore
the
Tenent
is
a
most
ridiculous
figment
.
And
again
if
they
should
have
such
solid
bodies
framed
of
the
inferior
Elements
,
as
the
body
of
a
Serpent
,
as
the
Witchmongers
do
suppose
the
Devil
assumed
when
he
deceived
Evah
,
and
such
bodies
as
Demons
are
vainly
supposed
to
assume
to
carry
the
heavy
bodies
of
Men
and
Women
in
the
air
,
then
those
bodies
must
needs
be
of
that
solidity
and
compactness
that
they
cannot
suddainly
be
wasted
and
dissipated
,
and
then
doubtlesly
we
should
find
them
sometimes
,
as
we
do
the
sloughs
,
Exuvias
,
or
skins
of
Snakes
,
for
they
could
not
be
consumed
in
a
moment
.
And
it
were
horrid
to
suppose
that
God
should
instantaneously
create
them
,
and
as
suddainly
dissipate
and
waste
them
.
So
that
in
verity
there
is
nothing
of
certitude
,
but
it
may
be
looked
at
as
a
Chimera
and
a
Poetical
Fable
.
3.
And
if
the
Angels
had
not
such
bodily
organs
wherein
they
could
move
,
walk
,
speak
,
and
perform
other
such
actions
withal
,
before
they
assumed
or
crept
into
such
vestments
,
their
being
inclosed
and
invested
with
them
and
in
them
would
no
more
fit
and
inable
them
to
walk
or
speak
in
them
,
than
would
an
hollow
Image
inable
a
lame
Man
to
walk
,
or
a
dumb
Man
to
speak
that
were
inclosed
in
them
.
Therefore
(
suppose
)
as
the
Witchmongers
hold
,
that
the
Devil
should
appear
to
a
Witch
in
the
assumed
shape
of
a
Cat
,
Dog
,
Foal
or
such
like
,
and
walk
and
talk
with
him
or
her
,
if
before
that
assumption
of
such
a
shape
,
the
Devil
could
not
walk
and
speak
,
the
having
crept
into
such
a
vestment
would
no
more
inable
him
to
speak
,
than
a
dead
Cat
in
an
empty
hogshead
,
or
wind
pent
in
an
empty
bladder
.
CHAP.
XI
.
Of
the
Knowledge
,
and
Power
of
faln
Angels
.
THese
evil
Angels
of
which
we
treat
,
did
doubtless
,
before
they
left
their
habitation
and
did
not
keep
their
first
estate
,
participate
of
the
same
knowledge
and
power
,
that
those
Angels
still
retain
that
did
not
fall
into
that
defection
and
rebellion
;
so
that
our
disquisition
must
be
,
what
knowledge
and
power
they
have
lost
,
and
what
they
still
do
retain
,
and
this
we
may
consider
in
these
particulars
.
1.
That
there
are
many
things
of
which
they
are
totally
ignorant
and
nescient
.
2.
The
knowledge
that
they
have
is
dark
and
confused
.
1.
Concerning
the
first
,
this
must
of
necessity
be
a
certain
rule
that
what
the
holy
and
elect
Angels
do
not
know
,
the
evil
and
faln
Angels
must
much
more
ignore
,
except
the
knowledge
of
evil
and
guilt
,
from
which
the
good
Angels
are
free
;
and
these
may
be
reduced
to
these
few
points
.
1.
We
here
may
consider
that
the
knowledge
of
Angels
,
is
to
be
restrained
into
these
three
ranks
;
first
either
their
innate
and
congenerate
knowledge
,
or
secondly
their
infused
or
revealed
knowledge
by
God
in
his
Son
Jesus
Christ
,
or
thirdly
their
experimental
knowledge
that
they
gain
by
observation
and
experience
,
and
it
is
of
the
first
only
that
we
speak
in
this
Paragraph
,
and
the
rest
we
shall
handle
anon
.
2.
That
our
cogitations
,
desires
and
affections
are
not
known
to
the
Angels
,
unless
they
manifest
themselves
either
by
external
signs
,
or
effects
,
or
be
revealed
from
God
;
Andtheseways
they
may
be
known
,
but
not
otherwise
;
for
it
is
manifest
that
Satan
had
darted
it
,
or
put
it
into
the
mind
of
Judas
to
betray
Christ
,
yet
had
he
so
cunningly
carried
himself
,
that
neither
by
any
effect
nor
sign
did
the
Disciples
know
it
until
our
Saviour
did
reveal
it
unto
them
.
So
that
the
Scriptures
do
plainly
inform
us
of
the
truth
in
this
particular
,
as
,
For
what
man
knoweth
the
things
of
a
man
,
save
the
spirit
of
man
which
is
in
him
?
For
this
is
only
proper
to
God
to
search
the
heart
,
and
to
understand
the
cogitations
,
as
saith
the
Text
:
For
thou
only
knowest
the
hearts
of
the
children
of
men
,
he
only
knoweth
them
,
and
neither
Angels
nor
men
:
and
though
the
heart
be
deceitful
and
desperately
wicked
,
yet
God
doth
search
the
heart
,
and
try
the
reins
.
Produce
your
cause
,
saith
the
Lord
,
bring
forth
your
strong
Idols
,
or
Diviners
,
saith
the
King
of
Jacob.
Let
them
bring
them
forth
,
and
shew
us
what
shall
happen
:
let
them
shew
the
former
things
what
they
be
,
that
we
may
consider
them
,
and
know
the
later
end
of
them
,
or
declare
us
things
for
to
come
.
Shew
the
things
that
are
to
come
hereafter
,
that
we
may
know
that
ye
are
Gods
:
yea
,
do
good
,
or
evil
,
that
we
may
be
dismayed
,
and
behold
it
together
.
And
as
the
good
Angels
know
not
contingent
things
,
or
those
that
depend
upon
free
will
,
much
less
do
the
faln
Angels
understand
them
,
as
is
manifest
in
these
examples
.
The
Angel
that
was
sent
of
God
to
warn
Joseph
to
take
the
child
Jesus
,
and
fly
into
Aegypt
,
Job
would
curse
God
to
his
face
,
but
the
event
was
not
according
to
his
lying
conjecture
,
but
to
the
manifestation
of
Jobs
Faith
and
Patience
,
and
produced
his
glorious
restoration
.
So
the
lying
spirit
in
the
mouth
of
Ahabs
Prophets
,
did
not
know
that
Ahab
would
go
up
to
Ramoth
Gilead
,
or
that
he
should
be
slain
there
,
but
that
God
did
reveal
it
unto
him
,
and
sent
him
forth
with
a
powerful
commission
to
prevail
.
So
that
all
the
predictions
and
Divinations
of
the
Devil
or
his
Angels
are
nothing
but
lying
guesses
and
uncertain
conjectures
;
for
what
can
be
expected
from
him
who
was
a
liar
from
the
beginning
,
and
the
father
of
lies
?
Neither
were
his
Idol-priests
,
Wizzards
,
Diviners
or
Prophets
any
better
but
meer
conjecturers
and
lyars
,
as
was
most
manifest
in
all
those
Oracles
that
were
amongst
the
Grecians
,
which
uttered
nothing
but
cheats
,
lies
,
equivocations
and
ambiguous
responsions
.
And
those
amongst
the
Jews
were
no
better
,
who
took
upon
them
to
foretel
and
divine
for
others
,
but
could
not
or
did
not
foresee
their
own
destruction
,
as
is
manifest
in
Ahabs
Prophets
slain
by
Elijah
,
and
the
Priests
of
Baal
slain
by
Jehu
,
and
therefore
must
all
those
needs
be
deceived
that
run
to
Divining
Witches
and
Wizzards
,
of
which
sort
of
couzeners
we
have
too
many
.
And
if
against
this
it
be
objected
that
the
Devils
did
know
and
1.
We
only
affirm
that
Devils
did
not
know
Christ
by
their
innate
or
inbred
knowledge
,
but
they
might
know
him
by
the
revelation
of
the
Father
,
and
by
the
things
that
were
written
of
him
by
the
Prophets
,
and
by
the
observation
of
those
things
that
were
manifested
at
his
birth
,
and
shewed
and
done
in
his
life
time
.
2.
And
it
is
manifest
that
God
did
not
altogether
intend
to
have
him
hidden
from
the
knowledge
of
Devils
,
because
he
ordered
that
the
spirit
should
lead
him
into
the
wilderness
,
that
he
might
be
tempted
,
that
his
power
and
victory
might
be
shown
over
the
Prince
of
darkness
.
And
the
end
that
the
wisdom
of
God
had
in
this
,
was
that
the
Devils
to
their
greater
terror
and
horror
might
know
their
Conquerour
,
and
by
whose
power
they
should
be
tormented
and
thrown
into
the
Abyss
or
bottomless
pit
,
and
this
made
Art
thou
come
to
torment
us
before
the
time
,
and
also
force
us
not
into
the
Abyss
or
deep
.
3.
The
Devils
might
know
this
because
the
Angels
had
proclaimed
his
birth
to
the
Shepherds
,
and
told
them
,
that
unto
them
was
born
that
day
,
in
the
City
of
David
,
a
Saviour
which
was
Christ
the
Lord
:
And
they
might
know
it
from
the
appearing
of
the
Holy
Ghost
in
the
form
of
a
Dove
,
and
resting
upon
him
,
and
by
the
voice
which
said
from
Heaven
,
this
is
my
beloved
son
,
in
whom
I
am
well
pleased
.
And
they
might
know
it
by
the
conquest
that
Christ
had
over
the
Devil
,
and
by
their
daily
being
cast
out
by
the
power
of
his
word
,
and
command
,
as
by
the
finger
of
God
.
4.
The
mysteries
of
Salvation
cannot
be
known
unto
the
good
Angels
,
but
by
Divine
Revelation
,
much
less
unto
the
bad
ones
,
as
witnesseth
the
Text
:
For
what
man
knoweth
the
things
of
a
man
,
save
the
spirit
of
man
which
is
in
him
?
even
so
the
things
of
God
knoweth
no
man
,
but
the
spirit
of
God
.
The
mysteries
therefore
of
Salvation
,
as
they
have
been
decreed
by
himself
in
his
eternal
counsel
,
are
not
known
unto
the
Angels
,
but
by
the
revelation
of
the
spirit
of
God
and
the
complement
and
fulfilling
of
his
promises
.
So
concerning
the
restauration
or
precise
day
and
hour
of
the
coming
of
Christ
,
do
not
the
Angels
in
Heaven
know
,
though
their
knowledge
be
vast
and
great
,
and
therefore
much
less
those
faln
and
rebellious
Angels
that
are
chained
in
everlasting
darkness
,
untill
the
judgment
of
the
great
day
.
5.
And
as
that
which
is
not
understood
of
the
blessed
and
elect
Angels
must
needs
be
unknown
unto
the
faln
Angels
,
so
likewise
there
are
many
things
known
to
the
good
Angels
,
that
are
hidden
or
but
conjectured
at
by
the
bad
ones
,
as
may
be
manifest
in
these
instances
.
1.
The
blessed
Angels
know
and
see
the
face
of
the
Father
in
beatifical
vision
,
as
saith
the
Text
:
Take
heed
that
ye
offend
not
one
of
these
little
ones
;
for
I
say
unto
you
,
that
in
heaven
their
Angels
do
alwayes
behold
the
face
of
my
father
,
which
is
in
heaven
.
Upon
which
Beza
hath
this
note
:
Loquitur
more
seculi
hujus
,
ubi
consistere
in
conspectu
regis
faciemque
ejus
perpetuò
videre
posse
,
signum
est
domesticae
intimaeque
familiaritatis
.
But
the
faln
Angels
are
totally
deprived
of
this
blessed
Vision
,
being
cast
forth
of
Heaven
,
as
saith
the
Text.
And
the
great
Dragon
was
cast
out
,
that
old
Serpent
,
called
the
Devil
and
Satan
,
which
deceiveth
the
world
:
he
was
cast
out
into
the
earth
,
and
his
Angels
were
cast
out
with
him
.
And
S.
Peter
tells
us
,
that
God
spared
not
the
Angels
that
sinned
,
but
cast
them
down
to
hell
,
and
delivered
them
into
chains
of
darkness
.
2.
And
as
they
have
lost
the
vision
and
fruition
of
the
mercies
of
God
,
so
they
have
utterly
lost
the
knowledge
of
his
will
,
concerning
his
Covenant
of
Grace
and
mercy
to
the
elect
,
for
they
are
only
ministring
spirits
sent
forth
to
tempt
to
sin
,
to
afflict
and
punish
,
and
have
still
enough
for
the
advancing
of
the
Kingdom
of
darkness
,
but
have
no
knowledge
of
saving
grace
nor
the
mysteries
of
the
Gospel
,
but
are
all
enemies
and
adversaries
to
God
and
the
Kingdom
of
Christ
,
and
goeth
about
seeking
continually
whom
he
may
devour
.
But
it
is
the
blessed
elect
Angels
that
are
ministring
spirits
,
sent
forth
for
to
minister
to
them
,
who
shall
be
heirs
of
Salvation
.
6.
There
are
some
things
that
the
evil
Angels
know
of
,
which
the
blessed
ones
have
no
sensibility
of
,
that
is
the
knowledge
of
their
own
guilt
,
and
the
experimental
sense
of
the
loss
of
Gods
Favour
,
Love
,
Grace
and
Mercy
.
2.
The
second
thing
that
we
proposed
to
handle
,
is
,
that
the
knowledge
that
the
faln
Angels
have
is
dark
and
confused
,
which
is
plain
because
they
are
reserved
in
chains
under
darkness
,
unto
the
judgment
of
the
great
day
.
Now
those
that
are
kept
or
reserved
in
darkness
,
must
of
necessity
have
their
knowledge
dark
,
and
consequently
confused
;
and
he
also
that
is
the
Prince
of
darkness
,
and
the
Father
and
Author
of
the
works
of
darkness
,
must
needs
like
his
children
have
his
understanding
darkned
also
.
And
therefore
we
will
conclude
this
point
with
the
opinion
of
S.
Augustine
who
speaking
both
of
the
Angels
that
stood
,
and
those
that
fell
,
saith
thus
:
Ante
peccatum
autem
tam
isti
quam
illi
perfectè
omnia
intelligebant
.
1.
Though
they
retain
the
same
faculty
of
understanding
that
they
had
before
their
fall
,
of
the
generation
,
motion
and
mutation
of
natural
things
here
below
,
yet
is
it
much
darkned
,
and
far
inferior
to
the
knowledge
of
the
good
Angels
in
natural
things
,
the
one
sort
living
and
abiding
in
light
,
and
the
other
being
shut
up
in
darkness
.
2.
What
knowledge
soever
they
have
by
their
natural
faculties
,
or
that
they
may
be
supposed
to
gain
by
acquisition
,
is
by
them
gotten
or
learned
for
no
other
end
,
but
for
the
hurt
and
destruction
of
mankind
,
and
not
as
the
good
Angels
who
make
use
of
theirs
for
the
benefit
of
those
that
shall
be
heirs
of
Salvation
.
For
as
a
good
Physician
labours
and
studies
to
know
the
nature
and
virtues
of
Animals
,
Vegetables
and
Minerals
,
and
their
parts
and
products
,
for
the
good
and
benefit
of
mankind
,
but
a
Witch
or
poysoner
laboureth
to
know
their
virtues
thereby
to
destroy
and
kill
;
even
so
do
the
evil
Angels
,
and
not
otherwise
.
3.
The
knowledge
of
Devils
whether
natural
or
acquisitive
is
spurious
,
erroneous
,
fallacious
,
deceitful
and
delusive
,
both
in
respect
of
themselves
and
others
,
for
as
saith
the
Scripture
:
He
was
a
murderer
from
the
beginning
,
and
abode
not
in
the
truth
,
because
there
is
no
truth
in
him
.
When
he
speaketh
a
lie
,
he
speaketh
of
his
own
:
for
he
is
a
liar
,
and
the
father
of
it
.
Therefore
saith
learned
Rollock
upon
this
very
place
:
Hoc
est
loqui
ex
ingenio
suo
,
quod
naturale
est
sibi
facere
;
suum
enim
&
quod
ex
sese
deprompsit
,
non
autem
quod
aliundè
accepit
,
profert
.
For
as
all
the
endeavours
of
the
faln
Angels
tend
to
the
seduction
and
delusion
of
others
,
so
are
they
,
and
were
they
the
deceivers
and
deluders
of
themselves
:
For
it
is
most
manifest
that
their
minds
are
so
obcaecated
and
covered
over
with
darkness
,
that
although
they
be
not
altogether
in
general
destitute
of
the
knowledge
of
that
which
is
just
and
unjust
,
good
and
evil
,
pious
and
impious
,
yet
they
do
not
acknowledge
their
own
sin
,
as
they
ought
,
for
they
are
so
pertinacious
in
their
sin
and
wickedness
,
that
they
do
not
attentively
perpend
and
consider
their
own
evil
,
and
therefore
are
not
truely
sensible
,
or
do
understand
that
it
is
evil
,
and
therefore
are
by
the
just
judgment
of
God
so
absolutely
obcaecated
that
they
cannot
acknowledge
their
own
evil
and
sin
.
And
as
that
knowledge
they
have
is
so
darkned
that
they
have
deluded
and
deceived
themselves
,
so
all
their
knowledge
in
respect
of
others
is
erroneous
,
fallacious
and
lying
,
as
the
Text
witnesseth
of
Antichrist
:
Even
he
whose
coming
is
after
the
working
of
Satan
,
with
all
power
and
signs
,
and
lying
wonders
:
And
with
all
deceiveableness
of
unrighteousness
,
in
them
that
perish
.
And
for
this
cause
God
shall
send
them
strong
delusions
,
that
they
should
believe
a
lie
.
4.
In
regard
of
the
words
,
intentions
and
actions
of
wicked
Men
they
both
know
and
may
foretel
much
,
because
they
are
the
Authors
and
devisers
of
those
evils
and
wicked
thoughts
;
as
it
was
the
Devil
that
pushed
on
the
Scribes
and
Pharisees
to
accuse
and
put
Christ
to
death
,
for
it
was
their
hour
and
the
power
of
darkness
,
and
it
was
Satan
that
had
darted
it
into
the
mind
of
Judas
Iscariot
to
betray
his
Master
:
And
therefore
the
Devils
might
probably
(
if
not
certainly
)
know
that
his
death
would
be
brought
to
pass
;
so
that
they
may
easily
foretel
what
themselves
have
projected
and
prepared
instruments
to
accomplish
.
5.
The
acquired
knowledge
of
the
faln
Angels
must
needs
be
great
in
regard
of
their
vast
multitudes
and
their
being
dispersed
in
this
caliginous
air
or
Atmosphere
,
for
the
Devil
is
called
the
Prince
of
the
air
(
if
that
be
literally
to
be
understood
)
and
he
compasseth
the
earth
and
walketh
to
and
fro
in
it
,
and
goeth
about
seeking
whom
he
may
devour
,
and
therefore
by
their
agility
of
body
and
celerity
of
motion
may
easily
know
what
is
done
and
spoken
,
and
may
so
very
quickly
convey
it
one
to
another
,
and
so
may
most
readily
communicate
things
that
are
acted
or
spoken
at
an
incredible
distance
one
from
another
;
but
yet
all
this
no
further
than
Divine
Providence
will
permit
and
allow
of
.
6.
The
Witchmongers
and
others
do
attribute
a
kind
of
omnisciency
to
Devils
in
respect
of
their
acquired
knowledge
,
which
we
by
no
means
can
allow
them
,
and
that
for
these
reasons
.
1.
Though
it
be
granted
that
they
do
grow
and
increase
in
the
knowledge
of
sin
,
evil
,
and
wickedness
,
therewith
to
hurt
,
devour
and
destroy
;
or
gain
more
skill
and
craft
to
lie
,
cheat
,
delude
and
deceive
;
yet
that
they
either
gain
or
gather
any
knowledge
that
is
good
,
or
for
any
good
end
,
is
absolutely
false
,
for
they
abode
not
in
the
truth
,
neither
are
they
lovers
of
truth
,
but
are
utter
Enemies
to
all
good
knowledge
and
verity
.
2.
That
they
may
be
Masters
of
all
the
arts
or
wayes
of
deceit
,
lying
,
cheating
and
delusion
,
is
no
way
to
be
denied
;
but
that
they
should
(
as
many
suppose
)
by
reason
of
their
longevity
and
duration
,
learn
and
be
perfect
in
any
or
all
of
the
good
Arts
or
Sciences
,
is
to
me
utterly
incredible
,
because
they
are
the
Corruptors
of
all
,
but
the
perfectors
of
none
,
else
should
they
be
the
greatest
Philosophers
in
the
World
,
which
is
false
.
And
therefore
most
Christian
and
pious
was
that
Sentence
of
that
unjustly
censured
Person
Paracelsus
in
these
words
:
Et
licèt
Diabolus
quidem
The
other
main
point
that
we
undertake
to
handle
in
this
Chapter
,
is
,
touching
the
power
of
the
faln
Angels
,
and
that
is
to
be
considered
in
these
three
particulars
:
1.
In
general
in
respect
of
their
power
,
either
in
spiritual
and
moral
things
,
or
in
things
natural
.
2.
Or
in
respect
of
spiritual
and
moral
things
in
particular
.
3.
Or
in
respect
of
Physical
and
sublunary
things
.
1.
And
for
the
first
it
must
of
necessity
be
granted
,
that
their
power
since
their
fall
is
much
diminished
,
or
at
least
restrained
and
chained
and
fettered
up
.
For
they
becoming
Rebels
against
the
Almighty
,
and
not
keeping
their
first
Estate
,
but
having
left
their
own
habitation
,
it
was
most
agreeable
to
the
wisdom
and
justice
of
God
to
take
away
from
them
the
greatest
part
of
that
power
and
authority
that
he
formerly
had
given
them
,
and
so
to
imprison
and
chain
them
up
,
that
they
might
never
be
able
to
attempt
or
perform
the
like
Rebellion
again
;
otherwise
the
Almighty
should
not
have
used
that
wisdom
that
is
ordinary
with
earthly
Princes
,
who
haveing
overcome
those
that
rebelled
against
them
,
do
not
only
disarm
them
,
but
also
confine
or
imprison
them
.
And
to
this
very
thing
do
the
Scriptures
allude
,
when
they
say
,
that
they
are
delivered
into
chains
of
darkness
,
and
that
they
are
reserved
in
everlasting
chains
under
darkness
unto
the
judgment
of
the
great
day
.
So
that
though
the
Devils
still
retain
their
cruel
,
wicked
and
devouring
will
and
mind
;
yet
they
are
but
like
the
Lyon
within
the
Bars
of
Iron
,
or
Bajazet
in
the
Cage
of
Iron
led
about
by
Tamberlan
,
and
so
though
they
be
never
so
cruelly
bent
to
do
mischief
,
yet
they
are
under
the
Chains
and
cooped
up
in
the
Grates
of
Darkness
,
and
kept
in
Everlasting
Chains
that
they
are
never
able
to
break
or
unloose
.
And
though
he
be
called
the
God
of
this
World
and
the
Prince
of
it
,
yet
that
is
not
to
be
understood
,
that
he
is
the
Prince
and
Ruler
of
the
Creatures
of
the
World
,
or
that
he
giveth
riches
,
health
,
honour
or
the
like
,
for
those
are
the
gift
of
God
only
and
not
of
the
Devil
;
but
he
is
the
God
and
Prince
of
the
evil
and
wickedness
that
is
in
the
World
,
for
in
that
,
and
by
that
,
he
reigneth
and
ruleth
;
and
Nunc
Princeps
hujus
mundi
the
Prince
of
the
power
of
the
air
,
that
,
worketh
in
the
Children
of
disobedience
,
it
is
not
literally
so
to
be
understood
,
as
though
he
had
the
natural
power
of
ruling
the
air
,
and
causing
of
winds
,
hail
,
snow
,
frost
,
rain
,
thunder
and
lightning
,
for
these
are
all
ordered
according
to
the
will
of
divine
providence
and
the
causes
that
he
hath
established
in
the
Elements
:
So
David
speaking
of
the
Heavens
,
the
Earth
,
and
the
Elements
,
doth
conclude
thus
;
They
continue
this
day
according
to
thine
ordinances
,
for
all
thy
servants
:
And
it
is
he
that
ordereth
all
these
,
as
saith
the
Text
:
Who
covereth
the
Heavens
with
Clouds
,
who
prepareth
rain
for
the
earth
,
who
maketh
grass
to
grow
upon
the
mountains
.
He
giveth
snow
like
wool
,
he
scattereth
the
hoary
frost
like
ashes
.
He
casteth
forth
his
ice
like
morsels
:
Who
can
stand
before
his
Cold
?
He
sendeth
forth
his
word
,
and
melteth
them
:
he
causeth
his
wind
to
blow
,
and
the
waters
flow
.
And
all
these
fulfil
the
will
and
command
of
God
,
and
not
the
will
of
the
faln
Angels
;
for
the
Text
saith
:
Fire
and
hail
,
snow
and
vapour
,
stormy
wind
fulfilling
his
word
;
so
that
if
they
have
any
thing
to
do
in
the
sublunary
changes
or
motions
of
Meteors
,
it
is
but
only
as
instrumental
and
organical
Causes
,
working
meerly
as
they
are
ordered
and
acted
by
the
first
cause
that
worketh
all
in
all
,
as
the
Christian
Philosopher
Doctor
Fludd
hath
most
learnedly
proved
in
his
Treatise
of
Cosmical
Meteors
,
which
I
seriously
commend
to
those
that
desire
full
satisfaction
in
this
particular
.
But
the
Devil
is
chiefly
called
the
Prince
of
the
power
of
the
air
,
because
he
is
the
proud
,
high
,
airy
and
spiritual
Prince
and
Ruler
of
wickedness
in
high
or
super-coelestial
places
,
by
which
proud
,
airy
,
and
spiritual
wickedness
,
he
worketh
in
the
Children
of
disobedience
.
For
we
wrestle
not
against
flesh
and
blood
,
but
against
principalities
,
against
powers
,
against
the
rulers
of
the
darkness
of
this
world
,
against
spiritual
wickedness
in
high
places
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Upon
which
learned
Beza
saith
thus
:
Homine●
quorum
fragilis
&
caduca
est
natura
,
cui
opponuntur
versutiae
spirituales
,
infinitis
partibus
potentiores
.
And
again
,
Is
t
a
nomina
tribuit
Angelis
malis
,
propter
effectus
,
non
quod
eos
suâ
vi
possint
praestare
,
sed
quia
illis
Deus
laxat
habenas
.
And
therefore
S.
Chrysostom
2.
To
consider
their
power
in
spiritual
and
moral
things
particularly
,
we
shall
find
they
have
no
power
in
some
things
,
but
by
their
fall
have
utterly
lost
it
,
as
is
apparent
in
these
few
points
.
1.
They
have
lost
that
freedom
of
will
that
they
had
by
Creation
,
and
were
partakers
of
before
they
fell
,
and
agreeable
to
this
is
the
Thesis
of
learned
Zanchy
,
which
is
this
:
That
all
Devils
have
so
1.
Because
in
the
Scriptures
they
are
called
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
for
they
are
now
become
such
,
that
they
cannot
be
changed
from
their
malice
and
wickedness
;
because
it
is
become
natural
unto
them
.
2.
From
whence
it
is
manifest
,
that
the
whole
time
since
their
fall
,
never
yet
any
of
them
hath
given
any
sign
of
resipiscence
.
3.
If
they
could
repent
and
believe
in
Christ
,
then
for
them
and
their
sins
Christ
also
should
have
died
;
for
he
saith
,
that
he
prayed
for
those
that
were
to
believe
in
him
;
but
they
neither
believe
in
him
,
neither
Thomas
Aquinas
,
the
rest
of
the
Schoolmen
and
many
others
.
2.
So
that
as
they
have
lost
freedom
of
will
,
so
they
cannot
at
all
will
or
act
to
be
saved
,
or
to
repent
.
3.
And
as
they
cannot
will
or
act
to
repent
or
be
saved
,
so
the
whole
acts
of
their
wills
are
evil
,
malicious
and
wicked
,
being
liars
and
murtherers
from
the
beginning
.
3.
The
third
is
to
consider
their
power
in
sublunary
and
elementary
things
which
is
the
most
pertinent
to
our
present
purpose
,
it
being
the
thing
that
some
have
magnified
even
to
a
kind
of
omnipotency
,
and
therefore
we
must
the
more
narrowly
ventilate
and
examine
it
,
which
we
shall
do
in
this
order
.
1.
How
great
soever
the
power
of
the
faln
Angels
may
be
supposed
to
be
,
yet
neither
in
knowlege
can
they
be
deemed
to
be
omniscient
,
or
in
power
to
be
omnipotent
,
because
they
are
created
Beings
,
circumscribed
,
limited
and
finite
,
and
consequently
can
perform
no
act
that
necessarily
must
require
an
omnipotent
power
,
and
so
can
neither
create
things
de
novo
,
annihilate
or
transubstantiate
any
Creature
or
substance
,
or
pervert
or
put
forth
of
order
,
the
things
that
God
by
Creation
,
Decree
and
Providence
hath
set
into
their
certain
orders
of
Generation
,
alteration
and
corruption
.
2.
How
great
soever
their
power
may
be
supposed
to
be
,
yet
rationally
it
must
be
taken
for
a
truth
,
that
they
have
not
the
same
power
that
they
had
before
their
fall
.
For
as
Zanchy
saith
:
Certum
that
they
are
bound
in
Chains
,
and
that
Satan
begged
leave
of
God
to
invade
Job
,
that
they
fought
with
the
good
Angels
,
but
were
overcome
,
and
that
they
may
be
so
resisted
of
believing
men
that
they
may
be
overthrown
.
Ac
vae
nobis
,
nisi
potentia
Daemonum
infirmata
esset
,
&
à
Domino
comprimeretur
,
&
compesceretur
.
3.
And
what
power
soever
be
granted
to
the
faln
Angels
,
yet
it
4.
The
operations
and
actions
performed
by
the
faln
Angels
,
may
be
considered
,
either
in
the
simple
respect
of
their
natural
and
created
power
,
and
this
how
great
soever
it
was
before
their
fall
,
is
not
only
lessened
,
but
that
which
remains
,
is
limited
and
restrained
with
the
Adamantine
Chains
of
the
decree
of
divine
providence
:
or
in
respect
of
what
power
they
may
have
superadded
by
God
,
when
they
are
Commissionated
and
sent
by
God
to
effect
some
particular
actions
,
as
for
example
,
Moses
and
Aaron
had
but
the
ordinary
strength
and
power
that
was
common
to
other
men
,
before
they
were
sent
upon
the
message
to
Pharaoh
,
and
made
Instruments
to
deliver
the
Israelites
,
for
then
were
they
armed
and
indowed
with
the
power
of
working
great
and
stupendious
Miracles
.
So
it
cannot
rationally
be
imagined
that
the
two
Angels
that
were
sent
as
Instruments
to
destroy
Sodom
and
Gomorrha
,
did
or
could
of
their
own
proper
,
individual
and
created
power
,
bring
down
Fire
and
Brimstone
from
Heaven
to
burn
those
two
Cities
,
but
that
it
was
brought
to
pass
by
the
Power
of
the
Almighty
,
as
granted
and
given
to
them
for
that
judgment
only
,
and
not
by
that
ordinary
power
that
they
could
always
exercise
,
for
the
Text
saith
:
Then
the
Lord
rained
upon
Sodom
,
and
upon
Gomorrha
brimstome
and
fire
from
the
Lord
forth
of
heaven
.
Neither
can
it
rationally
be
supposed
that
one
Angel
hath
by
his
created
power
,
that
ability
,
that
he
can
slay
in
one
night
an
hundred
fourscore
,
and
five
thousand
,
the
Angel
did
in
the
camp
of
the
Assyrians
,
but
that
it
was
brought
to
pass
by
the
power
of
Jehovah
superadded
unto
him
,
to
work
the
great
deliverance
of
Hezekiah
and
his
people
.
Upon
which
place
the
learned
Expositor
John
Calvin
saith
thus
:
Solus
quidem
dominus
satis
per
se
potest
,
ac
certè
solus
nos
servat
:
Angeli
enim
,
manus
quodammodo
sunt
ipsius
:
Unde
etiam
Virtutes
&
Potestates
vocantur
.
Interim
haec
vis
soli
Deo
tribuenda
,
cujus
organa
tantummodò
sunt
Angeli
,
ne
in
superstitionem
incidamus
.
From
whence
we
may
note
these
two
things
.
1.
That
even
Devils
are
but
the
organs
and
instruments
by
which
God
accomplisheth
his
will
,
and
executeth
his
wrath
and
justice
,
and
so
are
but
as
tormenters
and
executioners
to
act
no
more
than
what
they
are
appointed
and
commanded
to
do
.
2.
We
may
observe
that
in
times
past
they
had
large
Commissions
given
and
great
power
superadded
to
perform
great
wonders
for
the
destruction
of
the
wicked
,
which
was
done
for
great
and
extraordinary
ends
,
such
as
in
these
days
the
Lord
doth
seldom
or
never
use
,
and
therefore
there
can
be
no
reason
now
shewed
why
Devils
should
have
any
extraordinary
power
added
unto
them
in
working
strange
feats
for
Witches
and
Sorcerers
.
5.
It
will
much
conduce
to
the
clearing
of
this
point
of
the
power
of
Devils
to
examine
into
what
place
they
are
faln
,
or
since
their
rebellion
into
what
Prison
they
are
shut
,
and
this
we
shall
give
in
the
Thesis
All
the
evil
Angels
were
thrust
down
from
Heaven
,
into
places
that
are
below
the
Celestial
Orbs
,
to
wit
into
this
air
,
and
below
,
as
it
were
into
a
caliginous
Prison
,
where
they
are
reserved
unto
the
Universal
Judgment
as
bound
with
chains
.
And
this
is
plain
from
the
words
of
S.
Peter
,
who
saith
:
For
if
God
spared
not
the
Angels
that
sinned
,
but
cast
them
down
to
hell
,
and
delivered
them
into
chains
of
darkness
to
be
reserved
unto
judgment
.
To
which
accordeth
that
of
Jude
:
And
the
Angels
that
kept
not
their
first
estate
,
but
left
their
own
habitation
,
he
hath
reserved
in
everlasting
chains
under
darkness
,
unto
the
judgment
of
the
great
day
.
For
as
learned
Musculus
tells
us
:
Decet
Christianum
hominem
ea
modestia
,
&
cautio
,
ut
nihil
affirmet
,
nec
In
general
(
he
saith
)
we
are
taught
,
that
they
did
not
keep
their
first
estate
,
that
is
,
they
did
forsake
righteousness
and
that
station
in
which
they
were
placed
of
God
,
and
afterwards
they
have
exercised
from
the
beginning
,
envy
,
lies
and
murther
against
Men.
Also
(
he
saith
)
we
are
taught
,
that
they
were
a
great
number
that
were
partakers
of
this
defection
,
and
therefore
the
Apostle
speaketh
in
the
plural
number
.
1.
They
are
said
to
be
thrust
down
in
Tartarum
into
Hell
by
reason
of
the
commutation
of
estate
and
condition
,
because
that
from
a
most
high
condition
,
which
they
received
by
creation
,
they
were
cast
down
to
an
estate
most
low
.
2.
By
reason
of
commutation
of
place
,
because
they
were
thrust
down
from
a
place
of
beatitude
,
where
they
were
conversant
about
the
Throne
of
God
with
the
rest
of
the
Angels
,
into
an
inferiour
place
subject
to
sin
and
misery
.
But
that
this
place
is
in
the
lowest
parts
of
the
earth
,
as
the
Papists
do
hold
,
cannot
be
made
forth
from
the
Scriptures
,
but
rather
the
contrary
,
for
they
are
said
to
be
conversant
,
and
to
rule
in
the
air
,
and
to
walk
to
and
fro
in
the
earth
seeking
the
subversion
of
Men.
This
at
the
least
is
manifest
from
the
Scriptures
,
and
ought
to
satisfie
those
that
are
not
too
curious
.
1.
That
they
suffer
a
great
change
of
estate
and
condition
.
2.
That
they
are
excluded
and
shut
out
from
their
first
habitation
.
3.
That
they
are
in
such
a
place
where
they
suffer
both
the
pain
of
loss
and
of
sense
.
They
are
said
to
be
delivered
over
to
darkness
,
partly
in
respect
of
sin
,
and
partly
in
respect
of
misery
;
for
darkness
in
Scripture
doth
denote
both
:
and
they
are
said
to
be
delivered
in
chains
,
by
a
metaphor
taken
from
facinorous
persons
,
that
are
condemned
and
kept
bound
in
prison
with
chains
,
and
the
chains
are
these
.
1.
Obfirmation
or
obduration
in
sins
.
2.
An
utter
despair
of
any
freedom
or
deliverance
.
3.
A
terrible
expectation
of
extream
misery
,
and
an
horrid
fear
of
being
cast
into
the
abysse
or
deep
.
4.
The
Providence
of
God
which
continually
watches
over
their
custody
,
imprisonment
,
and
punishment
.
They
are
said
to
be
reserved
to
damnation
,
because
they
are
so
bound
up
in
these
evils
and
miseries
,
that
they
never
can
escape
;
and
yet
these
are
but
the
beginnings
only
of
their
miseries
,
for
they
are
hereafter
to
go
into
that
everlasting
fire
,
that
is
prepared
for
the
Devil
,
and
his
Angels
.
6.
Though
the
Devils
be
said
to
be
reserved
in
everlasting
chains
of
darkness
,
yet
are
they
said
sometimes
to
be
loosed
,
and
to
go
to
and
fro
in
the
earth
,
and
to
walk
up
and
down
in
it
,
and
that
Satan
doth
like
a
roaring
lion
walk
about
seeking
whom
he
may
devour
.
And
God
said
thou
shalt
perswade
him
and
prevail
also
:
go
forth
and
do
so
.
By
which
it
is
manifest
that
he
prevaileth
more
by
the
virtue
of
Gods
command
and
commission
,
than
by
his
own
proper
created
power
.
7.
It
is
manifest
that
as
the
good
Angels
are
the
Ministers
of
God
for
the
Salvation
of
mankind
,
so
the
evil
Angels
are
ministring
spirits
only
seeking
the
destruction
and
damnation
of
Men
;
and
though
desired
to
sift
them
as
wheat
,
and
therefore
he
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
tempter
:
and
these
temptations
are
internal
and
spiritual
,
for
we
fight
not
against
flesh
and
blood
,
but
against
spiritual
wickedness
in
high
places
.
And
in
these
as
far
as
concerneth
the
faithful
,
he
acteth
but
only
as
God
permitteth
or
ordereth
him
,
as
is
plain
in
the
case
of
David
,
where
one
Text
saith
,
Jehovah
moved
David
to
number
the
people
,
and
in
another
place
,
and
Satan
stood
up
,
and
moved
David
to
number
the
people
:
where
it
is
to
be
noted
that
God
did
it
as
the
director
and
orderer
,
and
Satan
performed
it
as
his
instrument
and
servant
.
And
the
Apostle
telleth
us
;
that
God
is
faithful
,
and
would
not
suffer
the
believing
Corinthians
to
be
tempted
above
what
they
were
able
,
but
would
with
the
temptation
also
make
a
way
to
escape
,
that
they
might
be
able
to
bear
it
.
2.
God
maketh
use
of
him
for
the
chastisement
and
affliction
of
the
godly
,
as
is
most
manifest
in
that
of
Job
;
but
this
only
so
far
as
he
is
limited
,
ordered
and
commanded
from
God
and
no
further
.
3.
When
Satan
as
a
tormenting
or
punishing
instrument
is
used
of
God
,
he
hath
his
commission
given
him
how
far
only
he
shall
act
and
proceed
,
beyond
which
he
cannot
go
one
hairs
breadth
,
as
is
manifest
in
the
case
of
Ahab
and
the
Gadarens
Swine
,
so
that
we
may
conclude
this
with
the
learned
Aphorism
of
Piscator
in
these
words
:
Etsi
autem
Satan
seu
Diabolus
8.
Lastly
,
we
shall
now
examine
the
particulars
wherein
learned
Zanchy
doth
acknowledge
the
faln
Angels
to
have
power
over
our
and
other
sublunary
bodies
,
and
they
are
principally
these
.
1.
Upon
the
supposition
granted
that
the
faln
Angels
have
permission
,
Philip
,
who
when
he
had
instructed
the
Eunuch
in
the
faith
and
baptized
him
,
was
caught
away
by
the
spirit
of
the
Lord
,
that
the
Eunuch
saw
him
no
more
,
and
that
he
was
found
at
Azotus
.
Upon
which
we
must
make
these
animadversions
.
1.
That
upon
the
supposition
or
ground
that
faln
Angels
are
simply
and
meerly
incorporeal
,
this
must
be
false
,
for
then
they
cannot
move
in
place
,
nor
agitate
any
bodies
,
as
we
have
sufficiently
proved
before
.
2.
And
though
upon
the
supposition
that
they
are
corporeal
,
they
may
move
in
place
,
and
may
move
and
agitate
other
bodies
,
yet
that
must
be
understood
in
a
proportionable
measure
,
according
to
their
power
and
strength
,
and
not
in
an
infinite
,
or
indefinite
respect
;
for
though
one
Devil
may
be
supposed
to
move
or
lift
up
that
which
would
load
an
Horse
,
yet
it
will
not
follow
that
he
can
move
or
lift
up
as
much
as
would
load
a
Ship
of
a
thousand
Tun
;
and
though
one
Devil
might
remove
a
Mill-stone
by
his
own
created
power
,
yet
it
will
not
follow
that
he
can
remove
the
greatest
mountain
that
is
to
be
found
.
3.
And
whatsoever
motion
Devils
may
have
here
in
the
air
,
or
power
to
remove
and
agitate
bodies
,
yet
the
least
of
these
cannot
be
performed
but
by
licence
and
permission
from
God
,
which
licence
and
permission
is
always
for
ends
agreeable
to
his
Wisdom
and
Justice
;
but
for
God
to
license
or
permit
Devils
to
appear
to
Witches
in
the
shape
of
Cats
,
Dogs
,
Squirrels
or
the
like
,
to
the
end
to
suck
upon
their
bodies
or
to
have
carnal
copulation
with
them
,
or
to
transport
them
in
the
air
to
places
far
distant
,
to
dance
,
revel
,
feast
and
to
do
homage
to
the
Devil
(
as
the
Witchmongers
alledge
)
is
for
so
impure
,
filthy
,
horrid
and
abominable
ends
,
as
can
no
way
agree
with
the
Wisdom
or
Justice
of
the
Almighty
,
and
therefore
must
needs
be
false
and
frivolous
.
4.
And
that
which
the
faln
Angels
are
in
the
Scriptures
recorded
to
have
performed
,
may
be
considered
,
whether
they
accomplished
those
things
by
their
own
created
power
,
or
by
the
power
of
God
granted
to
them
when
they
are
sent
forth
to
perform
such
or
such
an
act
:
For
as
it
may
not
be
rationally
granted
that
the
two
Angels
that
were
instruments
for
the
destroying
of
Sodom
and
Gomorrha
did
bring
down
fire
and
brimstone
from
Heaven
by
their
own
created
power
,
nor
that
the
destroying
Angel
in
Egypt
did
in
one
night
kill
all
the
first-born
by
his
own
power
,
but
by
the
power
of
the
Almighty
granted
unto
him
in
that
mission
;
so
it
is
not
rational
to
suppose
,
that
although
Satan
might
by
internal
motions
and
spiritual
temptations
prevail
with
the
Sabaeans
and
Chaldaeans
who
were
his
Vassals
,
wherein
he
could
work
what
he
would
,
to
take
away
the
Oxen
,
Asses
and
Camels
of
Job
,
and
to
slay
his
Servants
:
though
(
I
say
)
he
might
do
this
by
his
created
power
;
yet
that
he
should
bring
fire
from
Heaven
to
destroy
the
sheep
,
or
that
he
by
his
created
power
could
raise
such
a
wind
,
as
could
blow
down
the
house
in
which
the
Sons
and
Daughters
of
Job
were
,
and
slay
them
,
is
not
probable
,
but
that
it
was
performed
by
that
assisting
power
that
was
granted
him
of
God
,
to
effect
that
affliction
upon
Job
,
that
God
had
determined
for
the
trial
and
manifestation
of
his
Faith
and
Patience
,
which
cannot
in
any
reason
be
said
to
be
done
by
Devils
in
their
transactions
with
Witches
,
and
therefore
must
needs
be
Fables
and
Chimeras
.
5.
And
whereas
he
addeth
that
the
Devils
can
perform
all
kind
of
motions
with
natural
bodies
,
and
that
none
can
resist
them
,
it
is
too
large
by
far
;
for
by
that
rule
they
might
shake
and
remove
the
earth
,
which
they
cannot
do
,
for
it
abideth
firm
according
to
Gods
appointment
in
the
creation
:
And
it
is
absurd
to
think
that
the
superior
and
good
Angels
cannot
resist
them
,
who
have
far
greater
force
and
might
than
the
faln
Angels
have
.
6.
And
whereas
he
would
prove
the
power
of
Devils
by
that
of
the
spirit
of
the
Lord
conveying
of
Philip
from
the
Ethiopian
Eunuch
,
which
supposing
it
to
be
a
good
Angel
,
it
must
likewise
be
granted
to
be
furnished
from
God
to
have
that
power
to
carry
him
away
,
and
doth
not
necessarily
conclude
that
the
Angel
did
it
by
its
proper
created
power
:
neither
is
the
consequence
good
,
to
argue
that
what
a
good
Angel
may
do
,
that
therefore
a
bad
one
may
do
the
same
or
the
like
,
for
their
powers
and
strength
are
not
equal
,
the
one
retaining
what
he
had
by
creation
,
the
other
losing
much
by
reason
of
his
rebellion
and
fall
;
as
an
outlawed
person
hath
not
in
a
civil
respect
the
same
power
that
another
person
hath
that
is
under
a
legal
capacity
,
and
as
a
prisoner
that
is
loaden
with
chains
,
gives
and
fetters
,
can
neither
walk
,
leap
,
or
run
so
fast
,
as
he
that
hath
none
,
no
more
can
the
fettered
Devils
move
with
that
agility
and
celerity
that
the
good
Angels
can
do
that
have
no
fetters
nor
chains
at
all
.
2.
A
second
kind
of
actions
that
he
assigneth
unto
Devils
is
,
that
they
cannot
only
move
bodies
locally
,
but
also
can
alter
them
diverse
and
sundry
ways
,
as
to
make
hot
things
of
cold
,
and
so
on
the
contrary
,
white
things
of
black
,
and
black
of
white
,
and
can
make
of
fair
things
deformed
ones
,
and
so
on
the
contrary
,
and
can
make
sound
bodies
sick
,
and
sick
bodies
sound
,
affecting
them
with
various
qualities
.
But
these
particulars
he
leaves
altogether
without
proof
,
except
one
Text
in
these
words
:
And
he
cried
with
a
loud
voice
unto
the
four
Angels
to
whom
it
was
given
to
hurt
the
earth
and
the
seas
.
From
whence
we
shall
observe
these
things
.
1.
It
is
granted
that
God
doth
make
use
of
evil
Angels
to
punish
the
wicked
,
and
to
chastise
and
afflict
the
godly
,
and
in
the
effecting
of
these
things
that
they
have
a
power
given
them
to
hurt
the
earth
and
the
Sea
and
things
therein
,
as
to
bring
tempests
,
thunder
,
lightning
,
plague
,
dearth
,
drought
and
the
like
;
but
that
in
the
effecting
these
things
,
they
have
a
dative
power
above
what
they
had
in
Creation
,
and
that
they
are
commissioned
and
sent
by
God
upon
purpose
to
fulfil
and
effect
these
things
,
and
so
are
as
the
organs
and
instruments
to
perform
the
will
of
God
in
his
justice
,
and
are
always
for
such
ends
as
tend
to
the
Glory
of
the
Creator
:
But
for
Devils
to
be
sent
to
play
such
ludicrous
,
filthy
and
wicked
tricks
with
Witches
,
as
is
commonly
affirmed
,
suits
not
at
all
with
the
Wisdom
and
Justice
or
Glory
of
God
,
neither
have
we
any
such
examples
in
holy
Writ
,
no
further
,
but
that
Devils
only
are
Gods
Executioners
or
Hangmen
.
2.
It
doth
no
where
appear
that
the
Devils
can
alter
,
or
change
the
shape
or
qualities
of
things
at
his
own
will
and
pleasure
,
but
the
contrary
is
manifest
in
the
Priests
of
Baal
in
the
time
of
Elijah
upon
the
Mount
Carmel
,
where
their
Idols
or
Gods
were
to
shew
their
power
by
firing
the
Sacrifice
,
a
thing
which
if
Satan
could
have
done
for
them
with
all
his
power
,
it
had
been
most
advantagious
for
his
Kingdom
;
but
it
is
evident
that
he
neither
did
nor
could
procure
as
much
fire
as
would
burn
the
Sacrifice
,
though
earnestly
called
upon
by
his
best
Servants
the
Idolatrous
Priests
.
But
thou
wilt
say
,
his
power
was
then
restrained
and
withholden
at
that
time
from
effecting
any
such
thing
.
Well
,
grant
it
were
so
,
what
was
the
end
that
God
used
that
restriction
upon
him
at
that
time
for
?
was
it
not
because
God
would
not
contribute
to
magnifie
the
Devils
Kingdom
?
nor
to
suffer
him
any
longer
to
deceive
his
people
?
But
to
discover
the
weakness
of
his
power
,
who
is
not
able
of
his
own
created
power
,
to
bring
forth
fire
where
there
is
none
,
not
able
to
break
a
paper
window
,
unless
he
have
leave
and
power
given
him
from
God
.
And
therefore
much
less
can
,
for
the
magnifying
of
his
own
power
,
and
to
dishonour
the
Creator
,
appear
as
a
Cat
,
Dog
,
Squirrel
or
the
like
to
Witches
,
suck
upon
their
bodies
,
have
carnal
copulation
with
them
,
or
transport
them
in
the
air
,
for
this
were
to
advance
his
credit
too
much
,
and
utterly
derogatory
to
the
Glory
of
God
.
3.
Concerning
Satans
being
an
instrument
and
means
to
bring
and
cause
diseases
,
it
may
be
considered
these
two
ways
.
1.
In
an
ordinary
way
he
seduceth
and
draweth
men
to
gluttony
and
drunkenness
,
by
which
way
of
i●gurgitation
and
excess
they
draw
and
contract
to
themselves
diverse
Diseases
,
as
Coughs
,
Catarrhs
,
Dropsies
,
Scorbutick
Distempers
and
the
like
.
Others
he
draweth
to
insatiable
lust
and
concupiscence
,
that
thereby
they
fall
into
the
Lues
Venereae
,
and
the
whole
troop
of
those
dire
and
horrid
Symptomes
that
accompany
it
,
whereby
Men
and
Women
undergo
great
misery
,
pains
,
sickness
,
and
sometimes
death
.
Sometimes
he
pusheth
Men
on
so
far
in
malice
,
wrath
,
choler
and
passion
,
and
many
other
such
like
ways
,
that
they
wound
,
lame
and
sometimes
kill
one
another
;
and
in
this
sense
he
may
be
said
to
cause
diseases
diverse
ways
.
2.
But
there
is
another
way
more
extraordinary
wherein
as
an
instrument
he
may
be
said
to
cause
diseases
and
sometimes
death
,
as
in
that
case
of
Davids
numbring
of
the
people
,
where
there
died
of
the
Pestilence
seventy
thousand
,
and
though
this
Pestilence
was
sent
by
Jehovah
,
yet
was
a
destroying
Angel
the
instrument
and
minister
in
the
execution
of
it
,
for
the
Text
saith
:
And
when
the
Angel
of
the
Lord
stretched
forth
his
hand
upon
Jerusalem
to
destroy
it
,
the
Lord
repented
him
of
the
evil
,
and
said
to
the
Angel
that
destroyed
the
people
,
It
is
enough
:
now
stay
thy
hand
.
And
Herod
for
assuming
to
himself
that
honour
that
was
only
proper
to
God
,
was
immediately
smitten
by
the
Angel
of
the
Lord
,
and
was
eaten
up
of
worms
,
and
gave
up
the
Ghost
.
And
the
Psalmist
saith
:
He
cast
upon
them
the
fierceness
of
his
anger
,
wrath
,
indignation
and
trouble
by
sending
evil
Angels
among
them
,
the
Hebrew
giveth
it
,
the
emission
or
sending
out
of
evil
Angels
.
From
whence
it
is
manifest
that
evil
Angels
are
the
organs
and
instruments
of
Gods
wrath
,
and
as
Ministers
cause
Plague
,
Pestilence
and
other
diseases
.
3.
Thirdly
,
there
is
another
great
question
whether
or
not
the
Devil
by
his
vassals
,
to
wit
,
Sorcerers
and
Witches
doth
not
cause
diseases
and
death
,
as
is
believed
by
those
vomiting
up
of
strange
things
exceeding
the
bigness
of
the
Gullet
to
get
either
up
or
down
,
of
which
we
shall
speak
largely
where
we
handle
the
opinion
of
Van
Helmont
concerning
the
actions
of
Witches
:
Here
only
we
shall
say
thus
much
,
that
the
Devil
is
author
and
causer
of
that
hatred
,
malice
,
revenge
and
envy
,
that
is
often
abounding
in
those
that
are
accounted
Witches
,
which
desire
of
revenge
doth
stimulate
them
to
seek
for
all
means
by
which
they
may
accomplish
their
intended
wickedness
,
and
so
they
learn
all
the
wicked
and
secret
wayes
of
hurting
,
poysoning
&
killing
,
but
yet
we
affirm
,
that
what
evil
soever
they
perform
,
it
is
by
causes
and
means
that
work
naturally
,
and
so
the
evil
is
only
in
the
use
and
application
,
and
not
in
the
efficients
or
means
.
And
whereas
he
holdeth
that
Devils
as
they
can
cause
Diseases
,
so
they
can
cure
them
and
take
them
away
,
we
must
crave
to
be
excused
if
we
cannot
subscribe
to
his
opinion
,
and
that
for
these
reasons
.
1.
Because
of
their
causing
of
Diseases
we
have
sufficient
evidence
in
the
Scriptures
,
but
of
their
curing
of
any
,
we
have
not
any
mention
at
all
;
and
though
some
will
think
this
but
weak
because
it
is
negative
,
yet
it
is
not
probable
,
but
as
it
expresseth
the
one
fully
,
so
it
would
have
given
some
hint
of
the
other
,
if
there
had
been
any
such
matter
.
2.
But
the
Scriptures
do
inform
us
,
that
the
gift
of
healing
or
curing
Diseases
,
is
not
in
the
power
of
Devils
by
their
Creation
,
much
less
since
as
a
gift
bestowed
upon
them
,
but
floweth
solely
from
God
by
the
Ministry
of
good
Angels
,
of
whom
Raphael
(
that
is
,
the
Medicine
or
health
of
God
)
is
the
chief
.
And
that
it
is
reckoned
amongst
the
gifts
of
the
Holy
Ghost
is
most
plain
:
For
to
one
is
given
by
the
spirit
the
word
of
wisdom
,
to
another
the
word
of
knowledge
by
the
same
spirit
.
To
another
saith
by
the
same
spirit
:
to
another
the
gifts
of
healing
by
the
same
spirit
;
but
these
gifts
of
healing
are
not
given
to
Devils
,
but
to
the
chosen
ones
of
God
.
And
the
Psalmist
where
he
is
speaking
how
God
afflicted
and
brought
low
the
people
of
Israel
by
reason
of
their
sins
,
saith
:
Their
soul
abhorred
all
manner
of
meat
,
and
they
drew
near
unto
the
gates
of
death
,
but
he
sent
his
word
and
healed
them
.
And
God
declareth
,
that
if
his
people
Israel
would
keep
his
Statutes
,
he
would
bring
none
of
those
Diseases
upon
them
that
he
had
threatned
,
for
(
he
saith
)
I
am
the
Lord
that
healeth
thee
,
and
this
he
doth
by
the
ministry
of
good
Angels
,
or
by
natural
means
,
and
not
by
Devils
.
3.
That
Devils
are
no
causers
or
instruments
in
curing
Diseases
is
manifest
,
because
that
were
to
make
him
act
contrary
to
his
original
destination
after
his
fall
,
wherein
in
his
own
propriety
,
he
is
a
murderer
from
the
beginning
,
and
that
both
of
souls
and
bodies
,
and
never
did
,
nor
doth
any
good
to
mankind
,
either
spiritual
or
natural
,
either
real
or
apparent
;
for
that
were
to
act
contrary
to
his
will
,
nature
and
disposition
,
and
contrary
to
the
Ordinance
and
appointment
of
God
who
hath
Created
the
destroyer
to
destroy
.
Therefore-Satan
after
his
fall
was
not
ordained
of
God
to
be
an
healer
,
preserver
,
or
sanator
of
diseases
,
but
to
be
a
destroyer
,
a
wounder
and
murderer
;
for
his
nature
is
be
retulisse
quae
non
capimus
.
3.
A
third
kind
of
power
that
he
ascribeth
unto
Devils
,
is
their
changing
and
transmuting
of
bodies
;
which
is
either
in
regard
of
substantial
transformations
,
or
of
those
that
are
but
in
the
external
figure
or
shape
,
or
in
the
qualities
,
accidents
and
adjuncts
only
.
Of
real
transubstantiations
,
after
a
long
dispute
,
he
granteth
,
that
they
cannot
be
brought
to
pass
but
by
a
Divine
and
Omnipotent
Power
,
which
we
have
sufficiently
proved
before
,
and
therefore
shall
forbear
to
say
any
further
of
it
here
.
And
for
what
other
portents
,
prodigies
,
or
lying
wonders
he
can
perform
,
we
shall
here
examine
and
discuss
them
to
the
full
in
this
order
.
1.
We
shall
pass
by
what
may
be
thought
of
the
strange
feats
the
Magicians
of
Pharaoh
,
or
Simon
Magus
did
perform
,
as
fully
examined
and
concluded
before
,
and
shall
give
those
Texts
of
Scripture
that
mention
the
signs
and
wonders
that
Antichrist
and
false
Prophets
,
that
are
Satans
Instruments
,
can
or
do
work
,
and
they
are
these
.
If
there
arise
among
you
a
Prophet
;
or
a
dreamer
of
dreams
,
and
giveth
thee
a
sign
,
or
a
wonder
:
And
the
sign
or
the
wonder
come
to
pass
,
whereof
he
spake
unto
thee
,
saying
,
Let
us
go
after
other
gods
(
which
thou
hast
not
known
)
and
let
us
serve
them
:
Thou
shalt
not
hearken
unto
the
words
of
that
Prophet
,
or
that
dreamer
of
dreams
:
for
the
Lord
your
God
proveth
you
,
to
know
whether
you
love
the
Lord
your
God
with
all
your
heart
,
and
with
all
your
soul.
And
that
Prophet
,
or
dreamer
of
dreams
,
shall
be
put
to
death
,
because
he
hath
spoken
to
turn
you
away
from
the
Lord
your
God
.
—
Another
place
is
this
:
But
the
Prophet
which
shall
presume
to
speak
a
word
in
my
name
,
which
I
have
not
commanded
him
to
speak
,
or
that
shall
speak
in
the
name
of
other
gods
,
even
that
Prophet
shall
die
.
And
if
thou
say
in
thine
heart
,
How
shall
we
know
the
word
which
the
Lord
hath
not
spoken
?
When
a
Prophet
speaketh
in
the
name
of
the
Lord
,
if
the
thing
follow
not
,
nor
come
to
pass
,
that
is
the
thing
which
the
Lord
hath
not
spoken
,
but
the
Prophet
hath
spoken
it
presumptuously
:
thou
shalt
not
be
afraid
of
him
.
From
whence
we
may
take
these
Observations
.
1.
That
we
may
know
he
is
a
false
Prophet
,
that
speaketh
a
thing
in
the
name
of
the
Lord
,
if
the
thing
do
not
come
to
pass
:
Nineveh
:
yet
forty
days
,
and
Nineveh
shall
be
Comminations
of
judgments
to
come
do
not
in
themselves
speak
the
absolute
futurity
of
the
event
,
but
do
only
declare
what
the
persons
to
whom
they
are
made
are
to
expect
,
and
what
shall
certainly
come
to
pass
,
unless
God
by
his
mercy
interpose
between
the
threatning
and
the
event
.
So
that
Comminations
do
speak
only
the
debitum
poenae
,
and
the
necessary
obligation
to
punishment
;
but
therein
God
doth
not
bind
up
himself
as
he
doth
in
absolute
promises
;
the
reason
is
,
because
Comminations
confer
no
right
to
any
,
which
absolute
promises
do
,
and
therefore
God
is
not
bound
to
necessary
performance
of
what
he
threatens
.
2.
That
there
are
those
that
do
foretel
,
or
shew
signs
and
wonders
,
There
are
two
other
remarkable
places
of
Scripture
concerning
the
Devils
power
in
working
signs
and
wonders
,
the
first
of
which
is
this
:
For
there
shall
arise
false
Christs
and
false
Prophets
,
and
shall
shew
great
signs
and
wonders
,
insomuch
that
(
if
it
were
possible
)
they
shall
deceive
the
very
elect
.
The
other
is
this
:
Even
him
whose
coming
is
after
the
working
of
Satan
,
with
all
power
,
and
signs
,
and
lying
wonders
:
And
with
all
deceiveableness
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
delusion
,
that
they
should
believe
a
lie
.
That
they
all
might
be
damned
,
who
believed
not
the
truth
,
but
had
pleasure
in
unrighteousness
.
From
whence
we
may
take
these
remarkable
observations
.
1.
Though
there
arise
false
Christs
,
and
false
Prophets
,
and
even
the
Antichrist
himself
,
working
after
the
power
of
Satan
,
with
Upon
which
place
learned
Rollock
tells
us
this
:
We
are
(
he
saith
)
to
observe
that
Antichrist
is
nothing
else
,
but
Gods
Executioner
by
whom
he
punisheth
those
,
by
his
just
judgment
,
who
have
not
received
the
love
of
the
truth
,
but
have
contemned
the
Gospel
:
which
is
so
far
forth
true
,
that
if
there
had
not
been
,
and
now
were
a
contempt
of
the
truth
,
then
altogether
Antichrist
had
not
been
,
that
is
,
the
Executioner
had
not
been
,
whom
God
sendeth
to
execute
his
just
judgment
upon
those
that
despise
the
truth
of
his
Gospel
.
So
that
it
is
manifest
that
God
doth
make
a
just
,
and
good
use
of
the
very
malice
,
and
lying
nature
of
Devils
,
in
punishing
those
that
did
not
receive
the
love
of
the
truth
,
but
deceiving
them
by
strong
delusions
that
they
might
believe
a
lie
;
and
this
he
doth
as
sent
and
commanded
of
God
,
and
so
cannot
go
one
jot
further
than
his
Commission
,
or
as
far
as
he
is
limited
by
God
.
2.
We
may
observe
that
how
great
soever
these
signs
and
wonders
be
,
yet
they
are
but
lying
ones
,
both
in
regard
of
the
end
3.
Therefore
what
signs
and
wonders
soever
Satan
doth
work
,
they
are
no
real
and
true
miracles
,
for
as
Dr.
Stillingfleet
saith
:
God
alone
can
really
alter
the
course
of
nature
.
I
speak
not
(
he
saith
)
of
such
things
which
are
apt
to
raise
admiration
in
us
,
because
of
our
unacquaintedness
with
the
causes
of
them
,
or
manner
of
their
production
,
which
are
thence
called
Wonders
;
much
less
of
meer
juggles
and
impostures
,
whereby
the
eyes
of
Men
are
deceived
;
but
I
speak
of
such
things
as
are
in
themselves
either
contrary
to
,
or
above
the
course
of
nature
,
i.
e.
that
order
which
is
established
in
the
universe
.
And
this
cannot
be
altered
by
any
diabolical
power
,
but
only
by
that
which
is
Divine
and
Omnipotent
,
which
never
doth
it
but
for
considerable
ends
and
important
causes
,
as
may
be
manifest
from
these
unshaken
grounds
.
1.
That
Devils
can
work
no
true
miracles
is
manifest
from
the
definition
of
a
miracle
which
is
this
:
Verum
miraculum
est
opus
,
quod
fit
praeter
,
&
contra
naturam
&
secundas
causas
,
cujus
nulla
Physica
ratio
potest
reddi
.
But
Satan
cannot
alter
or
change
the
order
and
course
of
nature
.
Therefore
Satan
cannot
work
or
effect
a
true
miracle
.
The
proposition
may
be
illustrated
by
an
induction
made
of
many
great
miracles
,
of
which
there
is
mention
made
in
the
Old
and
New
Testament
,
all
which
are
of
that
sort
,
that
are
repugnant
to
the
order
and
course
of
nature
,
and
of
which
no
natural
or
physical
reason
can
be
rendered
and
given
.
Such
were
the
taking
of
Enoch
and
Elias
into
Heaven
,
the
conserving
of
Noah
and
his
Family
in
the
Ark
,
the
confusion
of
tongues
at
the
building
of
Babel
,
the
fecundity
of
Sarah
being
old
and
barren
,
the
passage
of
the
children
of
Israel
over
the
red
Sea
and
over
Jordan
,
the
standing
still
of
the
Sun
in
the
battel
of
Joshuah
,
its
going
back
in
the
dial
of
Ahaz
,
its
eclipse
at
our
Saviours
suffering
,
the
preservation
of
Daniel
in
the
Den
of
the
Lions
,
and
of
the
three
companions
of
Daniel
in
the
fiery
furnace
,
the
preserving
Jonas
in
the
belly
of
the
Whale
,
the
raising
up
of
the
dead
,
and
the
curing
of
the
Man
born
blind
,
and
all
the
rest
of
those
most
true
and
wonderful
miracles
wrought
by
our
blessed
Saviour
and
his
Apostles
.
2.
The
assumption
of
the
Syllogism
is
thus
proved
.
It
is
the
part
of
the
same
power
to
change
the
order
of
nature
,
and
to
create
things
that
were
not
existent
,
and
so
the
mutation
of
the
order
of
nature
is
a
certain
kind
of
new
creation
.
But
Satan
hath
not
power
,
by
which
he
can
create
things
that
as
yet
had
no
existence
,
as
all
persons
of
reason
must
needs
confess
.
From
whence
it
must
follow
that
Satan
hath
not
power
to
change
the
order
of
nature
,
and
consequently
that
he
cannot
work
true
and
real
miracles
.
3.
The
working
of
true
miracles
is
only
a
proper
attribute
of
God
,
and
incommunicable
to
any
creaturely
power
,
for
the
Text
saith
:
Blessed
be
the
Lord
of
Israel
,
who
only
doth
wondrous
things
.
And
again
,
thou
art
the
God
that
dost
wonders
.
And
these
two
things
the
changing
of
the
order
of
nature
,
and
creation
S.
Paul
attributeth
to
God
as
only
proper
to
him
:
God
who
quickeneth
the
dead
,
and
calleth
those
things
that
be
not
,
as
though
they
were
.
Upon
which
Beza
gives
this
note
.
Eo
qui
vitae
restituit
.
Apud
quem
jam
sint
,
quae
alioqui
reipsa
non
sunt
,
ut
qui
vel
uno
verbo
quidvis
possit
ex
nihilo
efficere
.
But
if
it
be
objected
that
though
Satan
and
his
Angels
of
themselves
,
and
by
their
own
proper
power
,
do
not
work
true
miracles
,
And
if
it
be
queried
,
what
things
and
of
what
sort
and
kind
,
are
those
wonders
that
are
wrought
by
Satan
and
Antichrist
?
I
answer
,
that
either
they
are
indeed
nothing
but
prestigious
juglings
and
illusions
:
or
if
they
be
any
thing
,
they
are
not
brought
to
pass
contrary
to
the
order
of
nature
and
second
causes
,
although
they
may
seem
so
to
us
,
who
do
not
know
the
causes
that
are
in
nature
,
so
well
as
that
old
serpent
:
neither
do
we
apprehend
the
manner
by
which
he
worketh
and
acteth
his
tricks
.
From
which
ignorance
it
proceedeth
,
that
those
wonders
,
that
in
themselves
are
no
true
miracles
,
nor
done
contrary
to
the
order
of
nature
,
are
by
us
taken
to
be
true
miracles
.
But
we
will
draw
towards
a
conclusion
of
this
point
,
with
that
definition
and
corollaries
that
learned
Zanchy
gives
us
in
these
particulars
.
Miraculum
(
ait
)
igitur
est
externum
&
visibile
,
verum
&
1.
That
a
Miracle
is
external
and
made
visible
.
For
so
(
he
saith
)
are
all
those
things
that
we
read
of
in
Scripture
that
are
taken
to
be
true
miracles
:
And
therefore
that
the
pretended
invisible
miracle
of
Transubstantiation
(
as
they
call
it
)
in
the
ordinance
of
the
Lords
Supper
,
is
a
meer
figment
,
because
no
such
thing
was
ever
made
visible
,
or
truely
witnessed
.
But
let
us
press
this
his
argument
a
little
further
.
If
it
be
(
as
indeed
it
must
be
)
a
certain
property
of
a
true
miracle
that
it
be
external
and
visible
,
that
there
may
be
witnesses
of
it
,
otherwise
that
which
none
ever
saw
or
knew
may
be
the
property
of
a
miracle
:
Then
those
great
wonders
that
Witchmongers
do
affirm
that
the
Devil
worketh
with
and
for
Witches
,
as
having
carnal
copulation
with
them
,
sucking
upon
their
bodies
,
making
a
corporeal
and
oral
league
with
them
,
carrying
them
in
the
air
,
changing
them
into
Cats
or
Dogs
,
must
of
necessity
be
a
meer
figment
and
an
impossibility
:
Because
never
yet
seen
,
witnessed
,
or
proved
by
any
that
were
of
sound
judgment
,
right
understanding
or
of
clear
reason
,
but
are
meerly
the
works
of
darkness
,
having
existence
no
where
,
but
in
the
minds
and
brains
of
the
Witchmongers
,
who
are
ruled
by
the
Prince
of
darkness
.
2.
A
miracle
ought
to
be
really
and
truly
done
,
that
is
,
that
indeed
it
be
such
a
thing
as
it
appeareth
,
as
the
water
that
Christ
changed
into
Wine
,
was
really
such
,
that
is
,
it
was
truely
Wine
to
the
sight
and
taste
of
all
those
that
drank
of
it
.
Therefore
those
things
that
are
brought
to
pass
by
the
prestigious
juglings
of
Devils
and
Magicians
,
are
indeed
no
true
miracles
.
And
to
apply
this
to
our
present
purpose
,
it
is
manifest
that
those
things
that
Witchmongers
do
believe
that
the
Witches
do
or
suffer
,
as
to
fly
in
the
air
,
to
be
present
at
dancings
and
banqueting
,
and
yet
to
remain
empty
and
hungry
,
and
the
like
,
are
but
meer
delusory
dreams
and
cheating
fancies
in
their
brains
,
and
if
any
thing
be
done
ad
extra
,
it
is
but
meerly
as
Juglers
do
by
drawing
the
eyes
from
observing
the
manner
of
their
conveyances
,
by
substituting
one
thing
in
the
stead
of
another
,
and
the
like
.
So
that
at
the
best
Satan
in
respect
of
what
he
performeth
in
these
aforesaid
actions
,
is
but
as
a
chief
Hocus
Pocus
fellow
,
or
Jugler
,
and
one
that
acteth
to
a
worse
end
,
than
our
common
Juglers
do
,
who
act
but
to
move
sport
and
delight
,
and
thereby
to
get
something
to
be
a
livelihood
,
but
Satan
works
his
tricks
to
blind
and
delude
the
Soul
,
and
to
lead
it
to
error
and
destruction
.
3.
A
true
miracle
ought
to
be
simply
miraculous
and
wonderful
,
that
is
with
and
unto
all
.
And
such
are
those
miracles
,
whose
causes
are
hid
from
all
,
and
therefore
are
those
things
that
are
done
contrary
to
the
order
of
nature
,
by
the
only
virtue
and
power
of
the
Almighty
God
.
Therefore
those
things
that
are
done
by
natural
causes
,
though
occult
to
many
,
as
are
oftentimes
done
by
Devils
,
are
no
true
miracles
.
From
whence
therefore
we
may
conclude
,
that
whatsoever
is
performed
in
Physical
actions
,
by
natural
causes
,
(
and
it
is
the
general
Tenent
of
all
,
that
Devils
in
these
cases
can
work
nothing
but
by
natural
causes
,
)
are
no
miracles
,
and
that
as
they
are
agents
;
are
not
evil
,
but
only
become
so
in
the
use
and
application
.
4.
Every
true
miracle
is
wrought
above
all
for
most
good
ends
,
and
especially
for
the
Salvation
of
Men
,
and
the
true
Glory
of
God
.
By
this
particular
therefore
all
those
signs
and
wonders
that
are
wrought
by
Devils
,
are
excluded
from
the
name
of
true
miracles
,
because
they
are
all
wrought
for
evil
ends
,
and
contrary
to
the
Glory
of
God
,
and
for
the
deceiving
and
perdition
of
Men.
And
therefore
all
prodigies
wrought
by
Devils
,
are
called
lies
.
4.
The
fourth
and
last
particular
that
he
setteth
down
,
that
the
Devils
have
power
in
,
and
operate
here
below
,
is
,
that
they
can
insinuate
themselves
into
and
penetrate
our
bodies
,
and
so
move
Men
diverse
ways
,
driving
them
into
the
solitary
places
and
Monuments
,
and
by
throwing
them
into
the
fire
or
water
,
by
strange
tearing
and
tormenting
of
them
,
and
by
manyother
ways
,
of
which
we
shall
only
note
these
few
things
.
1.
It
is
manifest
that
in
the
times
of
our
Saviours
being
here
upon
earth
,
and
his
Disciples
,
that
there
were
many
Demoniacks
or
Men
possessed
with
Devils
,
or
Men
that
were
devillished
,
or
over
whom
the
Devil
exercised
an
effective
and
ruling
power
,
and
the
reason
was
plain
and
manifest
,
for
our
blessed
Saviour
being
to
establish
the
Doctrine
of
the
Gospel
,
by
great
and
true
miracles
,
it
was
necessary
that
there
might
be
fitting
subjects
for
the
effecting
of
such
stupendious
miracles
in
and
by
,
and
therefore
the
Father
in
his
providence
had
prepared
and
provided
Lunaticks
,
Demoniacks
,
those
that
were
born
blind
,
and
other
strange
Diseases
that
the
power
of
Christ
and
his
Apostles
might
be
manifest
in
their
miraculous
cures
.
But
whether
or
no
that
Devils
have
at
all
times
the
same
power
over
mens
bodies
is
much
to
be
doubted
,
there
being
not
the
same
causes
or
ends
for
permitting
the
same
now
that
was
at
that
season
,
as
we
perhaps
shall
shew
hereafter
.
2.
The
manner
of
the
Devils
possessing
of
the
minds
and
bodies
of
Men
,
he
laboureth
to
prove
,
to
be
essential
and
personal
,
and
not
virtual
and
effective
,
which
he
thinketh
he
sufficiently
proveth
by
the
words
to
enter
,
and
to
dwell
,
of
which
we
shall
only
say
this
.
1.
That
upon
the
supposition
that
Devils
are
corporeal
and
have
thin
,
pure
and
etherial
bodies
,
it
may
be
granted
that
they
may
really
and
substantially
enter
into
bodies
,
for
he
saith
:
Daemones
autem
habent
corpora
aerea
,
&
aere
etiam
subtiliora
&
tenuiora
.
Deindè
,
ut
Tertullianus
ait
,
Daemones
sua
haec
corpora
contrahunt
,
&
dilatant
,
ut
volunt
,
sicut
etiam
lumbrici
,
&
alia
quaedam
insecta
.
Ita
difficile
illis
non
est
penetrare
in
nostra
corpora
.
2.
But
secondly
,
there
is
none
of
those
places
that
he
citeth
,
nor
any
other
that
signifieth
a
local
,
or
personal
possession
,
or
any
such
local
inherency
in
the
bodies
of
Men
,
but
only
a
spiritual
rule
,
worketh
in
the
children
of
disobedience
,
or
an
effective
dominion
over
them
,
by
which
he
doth
actually
afflict
,
vex
and
torment
Men
sundry
and
diverse
ways
.
Neither
is
the
word
D●monizomenos
translated
or
understood
by
learned
Men
of
an
essential
,
or
personal
possession
of
Devils
to
be
inherently
in
men
,
but
only
of
an
effective
dominion
in
afflicting
and
tormenting
of
them
.
3.
And
this
is
most
manifest
,
that
as
the
Text
saith
,
that
Christ
may
dwell
in
your
hearts
by
Faith
,
where
it
were
absurd
to
understand
after
the
sop
,
Satan
entred
into
Judas
,
yet
in
the
same
they
went
into
the
herd
of
swine
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
gregem
,
or
as
Tremellius
renders
it
ad
gregem
porcorum
,
by
which
it
is
manifest
that
they
did
go
amongst
,
or
into
the
herd
of
Swine
,
and
put
them
into
such
a
fright
or
fury
,
by
an
effective
power
working
upon
them
,
that
they
ran
down
a
steep
place
into
the
Sea
,
and
perished
in
the
waters
;
but
not
that
they
did
personally
and
essentially
enter
into
the
bodies
of
the
Swine
,
for
that
were
absurd
and
needless
,
for
the
Swineherd
can
with
his
Horn
and
Whip
drive
them
without
creeping
into
their
bellies
,
and
much
more
might
the
Devils
drive
them
into
the
Sea
(
according
to
the
Proverb
,
They
must
needs
run
whom
the
Devil
drives
)
without
a
personal
and
local
being
in
their
bellies
as
though
a
Piper
cannot
effectively
play
several
tunes
upon
his
Pipes
,
except
he
creep
into
them
.
CHAP.
XII
.
If
the
Devil
,
or
Witches
have
power
to
perform
strange
things
,
whether
they
do
not
bring
them
to
pass
by
meer
natural
means
,
or
otherwise
.
And
of
Helmonts
opinion
concerning
the
effects
caused
by
Devils
or
Witches
.
HAving
handled
the
knowledge
and
power
of
the
faln
Angels
as
far
forth
as
there
is
any
thing
manifested
in
the
Scriptures
,
or
that
may
be
deducted
from
thence
by
sound
reason
,
and
finding
their
knowledge
and
power
to
be
much
less
in
these
inferior
bodies
and
elements
than
is
commonly
supposed
;
we
are
now
to
proceed
to
examine
what
they
do
simply
of
their
own
power
,
and
what
they
perform
by
natural
means
.
And
first
it
cannot
be
denyed
but
that
they
can
of
themselves
dart
in
evil
thoughts
,
suggestions
and
temptations
into
the
minds
of
Men
immediately
of
their
own
power
,
as
also
to
allure
Men
to
sin
by
the
irritation
of
external
objects
presented
to
the
senses
,
as
also
by
means
of
the
phantasie
,
and
especially
by
the
melancholy
humour
which
is
Balneum
Diaboli
.
But
secondly
the
great
question
is
,
what
they
work
in
elemental
and
corporeal
things
,
and
whether
it
be
not
only
by
natural
means
,
as
the
applying
of
fit
actives
to
agreeable
passives
,
whereby
the
acts
ascribed
unto
them
are
performed
,
or
not
?
Which
we
affirm
from
these
grounds
.
1.
Because
it
is
the
common
and
unanimous
opinion
of
Philosophers
,
Theologues
and
Physicians
,
that
what
the
Devils
operate
2.
And
this
is
more
plain
if
we
consider
what
th●
Author
quoted
last
in
the
Margent
saith
to
the
same
purpose
,
Daemon
propria
virtute
nequit
transmutare
materiam
corpoream
,
nisi
adhibeat
illi
activa
proportionata
effectibus
quos
intendit
.
As
for
example
,
the
Devil
may
cause
burning
,
by
reason
that
there
is
a
combustible
subject
,
as
also
a
fiery
and
burning
agent
in
nature
,
and
this
agent
being
fire
,
being
applyed
to
combustible
matter
would
produce
that
effect
which
we
call
cremation
,
or
burning
:
But
if
there
were
no
combustible
matter
in
nature
,
or
that
there
were
no
igneous
agent
,
then
it
is
plain
,
the
Devils
could
produce
no
burning
at
all
;
and
so
where
there
is
no
agent
and
patient
in
nature
,
to
produce
the
effect
intended
,
(
as
in
pretended
fascination
there
is
neither
)
there
such
an
effect
could
not
possibly
be
produced
:
so
that
from
hence
it
must
necessarily
follow
,
that
Devils
can
operate
nothing
in
corporeal
matter
,
but
by
applying
fit
agents
to
convenient
patients
,
and
therefore
Helmont
said
well
:
Quasi
Satanas
supra
naturam
3.
And
that
many
strange
things
that
are
vomited
up
by
such
as
are
supposed
to
be
bewitched
do
proceed
from
natural
causes
,
and
that
the
Devil
worketh
no
more
in
them
but
by
instigation
,
to
move
wicked
persons
(
such
as
are
commonly
those
that
are
accounted
Witches
)
to
give
and
administer
strange
things
,
Philters
,
or
secret
poisons
,
to
such
as
they
would
kill
,
torment
,
make
mad
,
or
draw
to
unlawful
love
,
or
rather
lust
,
as
may
be
made
manifest
from
the
testimonies
of
persons
of
unquestionable
veracity
and
judgment
,
some
few
of
which
we
shall
here
relate
.
Philip
Salmuth
chief
Physician
to
the
Prince
of
Anhalt
recordeth
this
which
we
shall
give
in
English
:
The
Daughter
of
a
certain
Inkeeper
was
By
which
it
is
manifest
that
such
strange
vomitings
up
of
Frogs
,
Lizards
,
Askers
and
the
like
,
though
attributed
to
Witchcraft
,
and
the
operation
of
Satan
,
do
but
proceed
from
natural
causes
.
And
doubtless
the
sperme
,
or
ova
ranarum
,
were
but
conveyed
into
the
Apple
,
that
so
by
the
heat
of
the
Stomach
,
and
the
Chylus
,
(
that
is
like
warm
milk
)
they
might
grow
and
increase
.
And
this
kind
of
witching
,
or
secret
poysoning
,
we
grant
to
be
too
frequent
and
common
,
because
those
persons
commonly
accounted
Witches
are
extreamly
malicious
and
envious
,
and
do
secretly
and
by
tradition
learn
strange
poysons
,
philters
and
receipts
whereby
they
do
much
hurt
and
mischief
.
Which
most
strange
wayes
of
poysoning
,
tormenting
,
and
breeding
of
unwonted
things
in
the
stomach
and
bellies
of
people
,
have
not
been
unknown
unto
many
learned
men
and
Philosophers
,
but
they
respecting
the
good
of
mankind
,
and
the
multitude
of
evil
minded
persons
,
have
altogether
forborn
openly
to
mention
such
dangerous
receipts
in
their
writings
,
or
at
the
best
so
to
publish
them
,
that
not
one
of
a
thousand
could
understand
what
they
intended
,
and
so
these
secrets
of
mischief
are
for
the
most
part
kept
in
obscurity
,
amongst
old
women
,
superstitious
,
ignorant
,
and
melancholy
persons
,
and
by
them
delivered
over
from
hand
to
hand
,
and
commonly
one
learns
it
of
another
according
to
the
Proverb
,
Popery
and
Witchcraft
go
by
Tradition
.
And
to
this
very
purpose
I
cannot
but
insert
that
remarkable
passage
of
Paracelsus
in
these
words
.
Possent
equident
(
ait
)
Galen
and
others
have
recorded
,
that
the
saliva
,
Avicenna
lib.
3.
Fen.
6.
tr.
4.
c.
7.
hath
delivered
,
though
doubted
of
by
others
.
But
(
he
saith
)
I
certainly
know
notwithstanding
that
of
such
saliva
or
spittle
only
left
in
the
Garment
,
after
biting
,
have
Worms
been
breed
,
plainly
resembling
little
Whelps
with
their
heads
.
For
a
mad
Dog
did
meet
a
Servant
Maid
of
an
honest
Matrons
going
to
the
Market
▪
and
flies
furiously
and
violently
at
her
feet
.
She
that
she
might
avoid
the
danger
,
inclineth
her self
▪
and
a
little
bendeth
her
knees
,
whereupon
the
Dog
doth
with
his
teeth
catch
hold
of
her
Garment
,
and
especially
the
seam
or
low
selvidge
,
and
did
bark
a
little
while
,
and
forthwith
ran
away
.
Which
being
done
the
Maid
remained
terrified
,
and
at
the
first
doubted
whether
the
Dog
was
mad
or
not
,
but
having
recollected
her self
,
she
suspecteth
his
rabiousness
,
because
he
had
been
very
familiar
,
even
almost
domestick
with
her
.
Therefore
she
returneth
home
,
and
hangeth
the
torn
Garment
upon
a
piece
of
wood
in
the
House
.
But
afterwards
upon
the
fourth
day
she
goeth
to
it
,
with
an
intent
to
mend
it
.
But
oh
a
wonderful
thing
,
she
findeth
Worms
altogether
like
little
Whelps
in
the
head
,
to
be
bred
in
those
places
of
the
hem
in
which
the
Dog
had
fastned
his
teeth
,
and
those
as
a
new
Miracle
(
as
they
did
call
it
)
were
shewed
unto
certain
of
the
Neighbours
being
called
together
.
4.
Another
instance
to
prove
the
strange
effects
that
may
be
produced
by
natural
Causes
,
and
yet
are
so
occult
,
stupendious
,
and
unusual
,
that
they
are
commonly
fathered
upon
Devils
,
when
they
have
no
more
at
all
to
do
in
or
about
them
,
but
only
the
mental
perswading
of
the
persons
to
use
them
to
wicked
and
destructive
ends
,
as
those
wonderful
compositions
that
produce
the
Plague
and
such
like
grievous
Diseases
and
Symptoms
;
For
this
kind
of
veneficium
(
call
it
Witchcraft
if
you
please
)
is
and
hath
been
often
practised
by
most
horrible
,
malevolent
,
and
wicked
persons
,
who
by
an
art
more
than
Diabolical
(
especially
in
respect
of
the
end
and
use
)
have
so
framed
,
and
prepared
,
and
commixed
things
naturally
,
that
in
the
form
of
unguents
have
produced
the
Plague
and
divers
other
most
pernicious
and
venefical
Diseases
,
which
may
be
confirmed
by
undeniable
examples
,
of
which
we
shall
give
some
few
.
Josephus
Quercetanus
,
that
famous
Chymist
and
Physician
to
The
Contagion
of
the
Plague
is
not
only
contracted
by
the
mediation
of
the
air
and
water
,
things
in
a
manner
universal
,
or
from
other
things
more
particular
,
as
vestments
,
linnen
,
and
other
moveable
things
inquinated
by
the
attraction
of
pestiferous
Atomes
:
But
also
by
the
detestable
Crafts
,
and
Diabolical
Arts
of
certain
most
wicked
persons
,
which
we
call
poysoners
,
or
witches
,
by
means
of
which
they
contemperate
and
mix
certain
poysons
into
the
form
of
an
unguent
,
and
use
to
rub
some
of
it
upon
the
handle
of
doors
,
so
that
those
that
do
but
lightly
touch
them
,
are
forthwith
infected
with
the
Plague
,
this
subtile
poison
forthwith
creeping
by
the
pores
of
the
skin
into
the
extremities
of
the
veins
,
is
quickly
communicated
to
the
heart
,
to
which
human
industry
can
hardly
administer
any
remedy
.
Unto
which
the
Lord
Verulam
gives
this
cautious
attestation
:
Pestem
quoque
excitavit
januarum
,
rimarum
,
aliorumque
Antonius
Sabellicus
,
Ennead.
4.
lib.
4.
This
strange
venefice
or
witchcraft
,
was
practis'd
at
Casal
in
the
City
of
Salassia
,
a
Region
of
Italy
,
in
the
year
of
our
Lord
God
1536.
About
forty
persons
men
and
women
,
amongst
whom
there
was
one
Hangman
,
had
combined
and
sworn
together
,
That
seeing
the
Plague
had
ceased
that
before
did
rage
,
they
would
compound
an
unguent
,
with
which
the
handles
of
the
doors
being
besmeared
,
they
should
be
infected
that
touched
those
handles
.
They
did
also
prepare
a
Powder
which
being
secretly
sprinkled
in
the
Garments
,
should
produce
the
Plague
.
The
Villany
lay
hid
for
some
certain
time
,
and
many
were
taken
away
of
such
as
were
joined
in
blood
or
affinity
:
Also
money
was
given
(
as
was
said
)
to
the
Poysoners
,
instead
of
inheritance
.
But
when
they
had
murthered
the
Brother
and
only
Son
of
one
Necus
,
and
that
scarcely
others
than
the
Masters
of
Families
themselves
,
or
their
Sons
,
did
perish
:
And
that
also
they
had
marked
,
that
into
what
Houses
those
Conspirators
had
insinuated
themselves
,
that
those
for
the
most
part
did
perish
into
whose
Houses
they
entred
:
but
the
Conspiracy
being
found
out
,
they
were
all
put
to
death
with
most
exquisite
torments
.
They
also
confessed
,
that
they
had
determined
to
kill
all
the
Citizens
upon
a
Festival
day
,
by
anointing
the
Seats
,
and
to
that
purpose
they
had
prepared
twenty
Pots
full
of
that
pernicious
and
hellish
Ointment
.
And
Paracelsus
tells
us
,
that
at
But
that
the
manner
of
that
preparation
is
by
no
means
to
be
revealed
.
Those
that
desire
more
satisfaction
in
this
particular
may
have
recourse
to
that
learned
Treatise
,
de
Peste
,
written
by
the
learned
and
industrious
Matthias
Untzerus
.
5.
But
there
is
no
where
a
more
strange
accident
written
,
than
The
4
,
5
,
and
6.
days
of
July
,
were
the
Assises
holden
at
Oxford
,
where
was
arraigned
and
condemned
one
Rouland
Jenkes
for
his
Seditious
Tongue
,
at
which
time
there
arose
such
a
damp
,
that
almost
all
were
smothered
,
very
few
escaped
that
were
not
taken
at
that
instant
:
The
Jurors
died
presently
:
Shortly
after
died
Sir
Robert
Bell
,
Lord
Chief
Baron
,
Sir
Robert
de
Olie
,
Sir
William
Babington
,
Mr
Weneman
,
Mr
De
Olie
,
High
Sheriff
,
Mr
Davers
,
Mr
Farcurt
,
Mr
Kirle
,
Mr
Pheteplace
,
Mr
Greenwood
,
Mr
Foster
,
Serjeant
Baram
,
Mr
Stevens
,
&c.
There
died
in
Oxford
300.
persons
,
and
sickned
there
but
died
in
other
places
200.
and
odd
,
from
the
sixth
of
July
to
the
twelfth
of
August
,
after
which
day
died
not
one
of
that
sickness
,
for
one
of
them
infected
not
another
,
nor
any
one
Woman
or
Child
died
thereof
.
This
is
the
punctual
relation
according
to
our
English
Annals
,
which
relate
nothing
of
what
should
be
the
cause
of
the
arising
of
such
a
damp
,
just
at
the
Conjuncture
of
time
when
Jenkes
was
Condemned
,
there
being
none
before
,
and
so
it
could
not
be
a
Prison
Infection
,
for
that
would
have
manifested
it self
by
smell
or
by
operating
sooner
.
But
to
take
away
all
scruple
,
and
to
assign
the
true
Cause
,
it
was
thus
:
It
fortuned
that
a
Manuscript
fell
into
my
hands
,
collected
by
an
antient
Gentleman
of
York
,
who
was
a
great
observer
and
gatherer
of
strange
things
and
facts
,
who
lived
about
the
time
of
this
accident
happening
at
Oxford
,
wherein
it
is
related
thus
:
That
Rouland
Jenkes
being
imprisoned
for
treasonable
words
spoken
against
the
Queen
,
and
being
a
Popish
Recusant
,
had
notwithstanding
during
the
time
of
his
restraint
,
liberty
sometimes
to
walk
abroad
with
a
Keeper
,
and
that
one
day
he
came
to
an
Apothecary
,
and
shewed
him
a
receipt
which
he
desired
him
to
make
up
;
but
the
Apothecary
upon
the
view
of
it
told
him
,
that
it
was
a
strong
and
dangerous
receipt
,
and
required
some
time
to
prepare
it
,
but
also
asked
him
to
what
use
he
would
apply
it
?
he
answered
to
kill
the
Rats
that
since
his
Imprisonment
spoiled
his
Books
;
so
being
satisfied
he
promised
to
make
it
ready
.
After
a
certain
time
he
cometh
to
know
if
it
were
ready
,
but
the
Apothecary
said
the
ingredients
were
so
hard
to
procure
that
he
had
not
done
it
,
and
so
gave
him
the
receipt
again
,
of
which
he
had
taken
a
Copy
,
which
mine
Author
had
there
precisely
written
down
,
but
did
seem
so
horribly
poysonous
,
that
I
cut
it
forth
lest
it
might
fall
into
the
hands
of
wicked
persons
.
But
after
it
seems
he
had
got
it
prepared
,
and
against
the
day
of
his
tryal
had
made
a
week
or
wick
of
it
(
for
so
is
the
word
,
that
is
,
so
fitted
,
that
like
a
Candle
it
might
be
fired
)
which
as
soon
as
ever
he
was
Condemned
he
lighted
,
having
provided
himself
a
Tinder-box
and
Steel
to
strike
fire
.
And
whosoever
should
know
the
ingredients
of
that
Wick
or
Candle
,
and
the
manner
of
the
Composition
,
will
easily
be
perswaded
of
the
virulency
and
venenous
effects
of
it
,
and
this
in
him
in
regard
of
the
use
and
end
was
meerly
Diabolical
,
though
th●
agency
and
effects
were
meer
natural
.
6.
It
is
very
strange
to
consider
what
learned
and
grave
Authors
have
left
recorded
of
the
Ligation
or
binding
of
Husbands
that
they
might
not
be
viripotent
,
or
be
able
to
have
to
do
with
their
Wives
for
a
longer
or
a
shorter
time
;
nay
some
even
have
proceded
so
faras
to
write
it
,
and
seem
also
to
believe
it
;
that
by
venifice
or
Witchcraft
,
the
virile
members
may
be
quite
taken
away
;
as
is
related
by
Codronchius
,
of
a
certain
young
man
that
had
his
members
quite
The
Baptista
Codronchius
.
For
although
some
be
of
that
opinion
,
that
the
genital
members
may
really
be
taken
away
and
restored
by
the
Devil
:
notwithstanding
(
he
saith
)
I
had
rather
hold
with
those
that
believe
such
things
are
meer
juglings
and
delusions
;
seeing
it
is
not
in
the
power
of
the
Devil
to
restore
unto
man
a
member
lost
or
taken
away
.
The
most
learned
Lord
Bacon
doth
affirm
,
Putem
ego
illud
ab
incantatione
alienum
esse
,
quia
non
à
certis
personis
tantum
(
quales
incantatores
)
sed
à
quolibet
fieri
potest
.
But
that
which
puts
it
forth
of
all
doubt
that
it
is
nothing
but
melancholy
,
and
the
abuse
of
the
fancy
,
is
manifest
from
the
observation
of
perspicacious
Salmuth
,
which
is
this
:
I
have
known
two
(
he
saith
)
who
did
imagine
themselves
impotent
7.
That
the
most
of
those
vomitings
of
strange
things
is
only
caused
from
natural
Causes
,
as
poysonous
Potions
,
Philters
and
the
like
,
is
manifest
by
another
example
given
us
by
that
famous
Chymist
and
learned
Physician
of
Frisuiga
in
Bavaria
,
Martinus
Rulandus
,
which
is
this
:
David
Held
Student
in
the
Arts
about
So
that
it
is
manifest
that
these
kind
of
people
that
are
commonly
called
Witches
,
are
indeed
(
as
both
the
Greek
and
Latin
names
do
signifie
)
Poysoners
,
and
in
respect
of
their
Hellish
intentions
are
Diabolical
,
but
the
effects
they
procure
flow
from
natural
Causes
.
If
any
require
more
ample
satisfaction
in
this
point
,
they
may
find
divers
Histories
recorded
in
Schenkins
his
Observations
,
lib.
7.
de
venenis
,
to
verifie
this
particular
.
8.
There
is
no
one
Argument
that
doth
more
confirm
,
that
what
effects
soever
Devils
,
or
those
called
Witches
do
bring
to
pass
in
humane
bodies
,
are
wrought
by
natural
means
,
and
proceed
from
natural
causes
:
Because
what
diseases
soever
are
cured
by
natural
causes
and
agents
,
must
of
necessity
be
brought
into
humane
bodies
by
natural
means
.
But
many
diseases
attributed
to
the
Devil
,
or
Witches
as
instruments
,
have
been
cured
by
natural
means
and
applications
,
as
we
shall
prove
both
by
authorities
and
matters
of
fact
.
And
therefore
those
diseases
must
of
necessity
grow
and
arise
from
natural
causes
.
And
for
authority
we
find
Helmont
affirming
thus
much
:
And
also
partly
the
curing
of
these
diseases
is
to
be
Electrum
minerale
immaturum
of
Paracelsus
,
the
Phu
of
Dioscorides
,
being
a
kind
of
Valerian
with
purple
flowers
,
and
likewise
there
commemorateth
diverse
others
.
To
confirm
this
assertion
of
Helmonts
,
we
shall
transcribe
what
the
Honourable
person
Mr.
Boyle
hath
set
down
to
this
purpose
.
Since
the
beginning
of
this
Essay
(
he
saith
)
I
saw
a
lusty
,
and
very
sprightful
Boy
,
child
to
a
famous
Chymical
Writer
,
(
I
judge
it
to
be
Joachimus
Poleman
)
who
as
his
Father
assured
me
and
others
,
being
by
some
enemies
of
this
Physicians
,
when
he
was
yet
an
infant
,
so
bewitcht
that
he
constantly
lay
in
miserable
torment
,
and
still
refusing
the
breast
,
was
reduced
by
pain
and
want
of
food
,
to
a
desperate
condition
,
the
experienced
relator
of
the
story
remembring
that
Helmont
attributes
to
the
Electrum
minerale
immaturum
Paracelsi
,
the
virtue
of
relieving
those
,
whose
distempers
come
from
Witchcraft
,
did
according
to
Helmonts
prescription
hang
a
piece
of
this
noble
mineral
about
the
infants
neck
,
so
that
it
might
touch
the
pit
of
the
Stomach
;
whereupon
presently
the
child
,
that
could
not
rest
in
I
know
not
how
many
dayes
and
nights
before
,
fell
for
a
while
asleep
,
and
waking
well
cried
for
the
Teat
,
which
he
greedily
suckt
,
from
thenceforth
hastily
recovering
,
to
the
great
wonder
both
of
the
Parents
,
and
several
others
that
were
astonisht
at
so
great
and
quick
a
change
.
And
though
I
am
not
forward
(
he
saith
)
to
impute
all
those
diseases
to
Witchcraft
,
which
even
learned
Men
father
upon
it
;
yet
it
's
considerable
in
our
present
case
,
that
whatsoever
were
the
cause
of
the
disease
,
the
distemper
was
very
great
,
and
almost
hopeless
,
and
the
cure
suddenly
performed
by
an
outward
application
,
and
that
of
a
Mineral
,
in
which
compacted
sort
of
bodies
the
finer
parts
are
thought
to
be
lockt
up
.
Another
example
he
giveth
us
in
these
words
:
The
same
Henricus
ab
But
to
conclude
this
tedious
particular
,
I
shall
only
add
one
observation
more
from
learned
Salmuth
,
which
is
this
:
The
servant
Caesars
à
Breitenbach
was
taken
with
a
most
intense
pain
of
her
left
arm
,
which
when
it
did
not
at
all
remit
or
abate
,
but
that
the
dolour
was
augmented
more
and
more
,
and
that
no
tumour
,
nor
any
other
preternatural
thing
did
outwardly
appear
,
the
beholders
did
fear
some
sort
of
venefice
or
Witchcraft
.
Therefore
they
apply
a
well
tryed
medicine
,
which
in
such
a
case
is
said
to
be
much
approved
,
to
wit
red
Corals
well
beaten
with
the
leaves
of
Oak
,
and
with
Rose-water
brought
into
the
form
of
a
Cataplasm
,
and
leave
it
on
for
the
space
of
24
hours
.
In
which
space
of
time
the
place
is
brought
to
suppuration
,
and
within
as
many
more
hours
,
the
same
remedy
being
applyed
again
,
the
abscess
is
broken
,
and
in
it
needles
,
hairs
and
burnt
coals
are
found
.
All
these
together
with
the
Amulet
they
put
into
an
hole
made
with
an
Augur
or
Gimlet
in
the
root
of
an
Oak
,
towards
the
East
,
in
the
morning
before
the
Sun
rise
,
and
they
stopped
up
the
same
hole
with
a
wedge
or
pin
,
made
of
the
wood
of
the
same
Tree
.
The
pain
thereupon
plainly
ceaseth
,
and
the
place
is
with
other
medicaments
brought
to
Cicatrization
.
But
some
deriding
such
things
,
and
thinking
them
to
be
prestigious
delusions
,
do
pull
them
forth
of
the
hole
again
.
Hereupon
forthwith
that
miserable
servant
was
again
afflicted
with
cruel
pains
,
more
raging
than
the
former
.
Therefore
they
repeat
the
former
medicaments
,
and
more
copious
matter
doth
issue
forth
,
which
being
taken
together
with
the
Amulet
,
and
put
in
the
former
place
in
the
Oak
,
all
the
pains
did
forthwith
vanish
,
and
she
afterwards
lived
altogether
sound
.
And
so
I
conceive
that
by
these
reasons
,
authorities
and
instances
of
matters
of
fact
,
it
is
sufficiently
proved
;
that
what
Devils
or
Witches
work
in
humane
bodies
or
in
corporeal
matter
,
is
by
applying
fit
actives
to
suitable
passives
,
and
so
the
effects
are
only
produced
by
natural
causes
and
means
,
which
was
the
thing
I
undertook
to
make
good
.
The
next
thing
that
in
this
Chapter
we
have
to
consider
and
examine
is
the
opinion
of
Johannes
Baptista
van
Helmont
,
that
great
Physician
,
Philosopher
and
Chymist
,
which
we
shall
open
in
these
particulars
.
1.
He
reciteth
a
large
Catalogue
of
things
,
that
are
in
a
most
strange
manner
brought
or
injected
into
the
bodies
of
Men
and
Women
,
as
darts
,
thorn-pricks
,
or
pins
,
chaff
,
hairs
,
dust
of
wood
that
hath
been
sawed
,
little
stones
,
egg-shels
and
pieces
of
pots
,
hulls
and
husks
or
swads
,
insects
,
things
of
linen
,
needles
and
the
instruments
of
artificers
,
which
have
been
injected
insensibly
,
and
entred
altogether
in
an
invisible
manner
,
but
were
detained
and
ejected
with
direful
pains
and
tortures
.
And
that
sometimes
they
are
greater
than
the
holes
or
passages
by
which
they
are
intromitted
.
2.
And
to
confirm
this
assertion
he
bringeth
instances
of
matters
of
fact
,
as
these
following
.
For
(
he
saith
)
of
late
there
was
a
part
of
an
Oxe-hide
injected
by
the
pores
of
the
skin
,
it
being
intire
,
which
the
Chirurgeon
did
draw
forth
with
a
pair
of
Forceps
,
Upon
which
we
will
only
give
these
Animadversions
.
1.
That
things
as
strange
as
these
,
that
Helmont
seems
to
avouch
Sprenger
,
Bodin
,
Remigius
and
Del
Rio
as
Pontificial
Authors
,
and
therefore
partial
and
interested
,
only
in
the
first
place
we
shall
give
this
from
Alexander
Benedictus
,
who
telleth
this
:
That
he
saw
two
Women
his
neighbours
upon
one
day
,
being
infected
by
potions
of
evil
medicaments
,
who
afterwards
were
wonderfully
tormented
with
strange
vomitings
:
That
the
one
cast
up
with
great
strainings
an
head
bodkin
very
great
bended
like
an
hook
,
with
a
great
lump
of
Womens
hair
,
wrapped
with
the
pairing
of
nails
,
who
died
the
day
following
.
The
other
vomited
up
a
Womans
Quoif
,
pieces
of
glass
,
with
three
dried
pieces
of
a
Dogs
tail
that
was
hairy
,
so
that
she
had
voided
by
vomiting
as
much
,
(
if
set
together
,
)
as
would
have
equalized
the
quantity
of
the
whole
tail
.
But
the
most
strange
story
that
possibly
can
be
read
is
recorded
by
Thomas
Bartholinus
who
was
Physician
to
Frederick
the
third
King
of
Denmark
,
of
Anna
Erici
,
who
vomited
up
at
several
times
a
piece
of
sharp
wood
,
2.
It
would
seem
a
point
of
strange
Scepticism
or
infidelity
to
3.
But
notwithstanding
all
this
,
we
find
persons
of
great
learning
and
sober
judgments
,
to
use
much
hesitation
about
these
things
,
and
4.
Again
if
we
consider
how
easy
a
thing
it
is
,
for
the
most
vigilant
,
attentive
and
wisest
person
either
to
impose
upon
himself
,
5.
If
to
this
we
add
the
consideration
,
how
rare
and
seldome
Bilson
Sommers
of
Nottingham
and
diverse
others
:
besides
,
I
that
have
practised
Physick
above
forty
years
could
never
find
any
such
thing
in
truth
and
reality
,
but
have
known
many
that
have
counterfeited
these
strange
vomitings
,
and
the
like
,
which
we
and
others
have
plainly
laid
open
and
detected
.
So
that
though
we
shall
not
simply
deny
the
verity
of
these
relations
,
so
we
cannot
but
believe
,
that
some
of
them
have
been
cheats
and
delusions
,
and
others
meer
mistakes
of
ignorance
and
vain
credulity
,
and
in
the
belief
of
any
of
them
,
that
we
ought
to
proceed
with
much
cautiousness
and
careful
foresight
.
3.
The
next
thing
that
Helmont
lies
down
(
after
he
thinketh
that
he
hath
proved
the
matters
of
fact
sufficiently
)
is
the
assigning
of
the
true
cause
(
as
he
thinketh
)
of
the
bringing
to
pass
these
wondrous
effects
;
And
these
he
maketh
twofold
,
first
the
Devil
,
by
reason
of
the
league
with
the
Witch
,
doth
bring
and
convey
the
things
to
be
injected
to
the
place
,
or
near
the
object
,
and
makes
them
invisible
by
his
spiritual
power
:
Secondly
that
the
Witch
by
the
strength
of
her
imagination
and
the
motion
of
her
free
will
,
(
which
he
holds
to
be
the
only
peculiar
prerogative
of
mankind
,
and
to
remain
both
with
Men
and
Women
after
the
fall
,
namely
a
power
by
their
free
wills
and
force
of
imagination
,
to
create
or
frame
seminal
and
efficacious
Ideas
to
work
as
it
were
ad
nutum
)
doth
convey
or
inject
these
strange
things
into
the
bodies
of
those
they
would
hurt
or
torment
,
and
that
in
this
case
as
the
ultimate
attempt
of
nature
,
there
is
and
may
be
a
penetration
of
dimensions
,
and
these
things
he
attempteth
to
prove
after
this
manner
,
which
we
shall
first
amply
lay
down
and
relate
,
and
afterwards
we
shall
give
some
notes
and
observations
upon
them
,
as
things
of
great
weight
and
consideration
.
1.
He
granteth
that
the
evil
spirit
hath
a
power
motive
,
yet
therewith
cannot
hurt
the
innocent
as
he
pleaseth
.
And
further
2.
Truly
I
believe
(
he
saith
)
that
it
doth
fight
with
Piety
,
if
a
power
exceeding
nature
be
attributed
to
the
Devil
.
As
though
3.
Therefore
(
he
saith
)
I
will
shew
,
that
the
aid
of
Satan
is
not
at
all
needful
,
that
some
solid
body
may
be
drawn
without
Ericius
Puteanus
.
A
certain
rustick
did
Ambrosius
Paraeus
relateth
a
story
of
a
certain
man
whom
Alexander
Benedictus
(
he
saith
)
doth
mention
another
,
to
whom
an
Arrow
had
penetrated
into
his
back
,
the
hook
of
which
of
the
breadth
of
three
fingers
he
did
void
by
stool
without
hurt
.
The
same
Author
relateth
of
a
certain
Girl
of
Venice
who
had
swallowed
a
Needle
,
and
that
after
two
years
she
voided
it
by
urine
,
crusted
over
with
a
stony
substance
.
Also
(
he
saith
)
Antonius
Benevenius
4.
From
which
matters
of
fact
he
thus
concludeth
:
By
which
Ludovicus
Godfredus
the
Witch
,
pronounced
at
Aix
in
Narbona
,
the
last
of
April
1611.
I
pray
you
where
have
the
three
pounds
of
brass
,
of
the
Cannon
of
War
,
marked
with
its
letters
,
laid
hid
?
how
for
so
many
months
hath
the
dross
shined
,
in
what
part
was
the
piece
of
brass
greater
than
the
intestine
contained
?
While
I
was
(
he
saith
)
shewing
a
necessary
vacuity
in
the
air
,
I
promised
that
I
would
declare
,
that
although
the
penetration
of
bodies
by
the
primary
law
of
nature
,
and
by
the
common
way
of
Artificers
be
forbidden
:
notwithstanding
that
while
a
body
doth
totally
pass
over
into
the
dominion
of
the
spirit
,
and
is
carried
over
,
and
is
by
that
as
it
were
weakened
;
then
bodies
do
naturally
and
mutually
penetrate
one
another
,
at
least
in
that
part
that
is
porous
:
Because
that
the
spirit
then
doth
inclose
the
body
under
it self
,
and
therefore
as
it
were
taketh
away
the
dimensions
.
5.
And
to
confirm
and
open
this
point
more
fully
,
he
saith
:
I
will
premise
some
things
.
The
desire
of
eating
Muscles
did
invade
a
Woman
with
Child
.
And
she
eateth
some
of
them
so
very
hastily
,
that
she
did
devour
the
raw
shells
,
twice
or
thrice
broken
6.
Now
he
proceedeth
to
prove
penetration
of
dimensions
by
Something
like
to
these
(
he
saith
)
appeareth
in
things
that
from
within
are
to
without
taken
away
,
which
I
will
dispatch
(
he
saith
)
in
one
or
two
examples
.
The
Wife
of
a
Taylor
of
Mechlinia
,
seeth
a
Souldier
before
the
doors
Marke
de
Vogeler
,
a
Merchant
of
Antwerpe
in
the
year
1602.
7.
From
these
most
stupendious
and
almost
incredible
stories
,
he
I
do
not
find
(
he
saith
)
that
human
nature
doth
abominate
the
penetration
of
dimensions
,
seeing
it
is
most
frequent
to
the
seeds
of
things
.
For
in
the
seeds
of
things
,
that
primevous
Energie
of
penetrating
bodies
,
doth
yet
consist
,
but
not
subject
to
force
,
art
or
human
arbitrement
.
For
there
are
many
bodies
many
times
more
ponderous
than
the
matter
of
which
they
are
framed
.
It
is
necessary
(
he
saith
)
that
more
than
fifteen
parts
of
water
do
fall
in
together
into
one
,
that
one
part
of
gold
may
from
thence
be
made
.
For
weight
is
not
made
of
nothing
:
but
argueth
the
ponderating
matter
in
the
ballance
.
Therefore
water
doth
naturally
penetrate
its
body
so
often
as
the
gold
doth
overweigh
the
water
.
Therefore
the
domestick
and
daily
progress
of
seeds
in
Generations
,
doth
require
that
the
body
doth
penetrate
it self
by
condensation
,
which
is
altogether
impossible
to
an
Artificer
.
We
grant
(
he
saith
)
that
there
are
pores
in
the
water
,
these
notwithstanding
cannot
contain
so
much
as
fourteen
times
the
quantity
of
its
whole
.
Therefore
it
is
ordinary
,
that
some
parts
of
the
water
do
penetrate
themselves
into
one
place
.
8.
And
to
illustrate
this
going
before
he
saith
:
By
an
example
,
Aqua
fortis
doth
by
its
spirit
make
Brass
,
Iron
or
Silver
remaining
in
specie
or
kind
.
But
not
that
the
similitude
of
penetration
of
dimensions
doth
uniformly
square
with
the
propounded
example
of
the
metal
.
Because
reasons
do
not
agree
to
so
great
a
Paradox
,
wherein
(
he
saith
)
I
willingly
acknowledge
the
manner
to
be
indemonstrable
à
priori
.
Even
as
no
man
can
know
by
what
means
the
Idea
impressed
in
the
seeds
doth
figurate
,
direct
,
and
dispose
the
things
that
it
hath
framed
.
And
therefore
we
are
forced
to
hunt
forth
the
same
à
posteriori
.
9.
From
all
which
he
draweth
this
Conclusion
.
There
is
therefore
executive
medium
,
or
mean
emanative
and
commanding
,
which
mean
is
the
Idea
of
a
strong
desire
.
For
it
is
inseparable
to
the
desire
to
be
carried
about
things
wished
for
.
To
all
which
the
Devil
as
a
Spectator
doth
assist
in
the
conduction
.
10.
For
(
he
saith
)
in
truth
,
I
have
demonstrated
already
,
that
Having
thus
far
at
large
traced
his
footsteps
in
these
abstruse
and
mysterious
matters
,
we
shall
come
now
to
examine
them
and
make
some
observations
upon
them
.
And
although
we
may
be
sharply
censured
for
taking
upon
us
to
question
the
things
that
he
hath
asserted
,
having
been
suo
grad●
an
Adeptist
,
a
person
of
profound
judgment
,
great
experience
,
general
learning
,
high
reputation
,
and
now
generally
followed
as
the
Chief
Standard-bearer
for
Philosophy
,
Physick
and
Chymistry
,
that
many
esteem
it
no
small
glory
to
be
called
and
accounted
an
Helmontian
.
Yet
notwithstanding
this
we
shall
note
some
observations
in
this
order
.
1.
He
holdeth
that
the
Devil
doth
only
make
the
things
invisible
,
or
hides
them
by
his
spirit
,
and
brings
them
near
to
the
object
worketh
in
the
children
of
disobedience
.
And
what
wickedness
soever
he
hath
tempted
and
drawn
them
unto
,
to
be
willing
to
commit
,
he
prompteth
and
pusheth
them
on
with
all
his
skill
and
power
to
perpetrate
and
execute
the
same
.
But
still
this
is
to
be
understood
only
of
his
spiritual
and
invisible
assistance
,
and
not
of
any
visible
or
corporeal
aid
,
for
else
(
as
this
Author
confesseth
)
he
might
as
well
kill
with
a
knife
or
a
maul
.
And
therefore
we
cannot
here
pass
by
the
bold
and
groundless
(
if
not
impious
)
assertion
of
Sennertus
,
who
though
a
very
learned
that
they
neither
do
nor
can
effect
those
things
,
but
that
the
Witches
being
cast
into
a
profound
sleep
,
the
Devil
in
the
mean
time
acteth
those
things
by
himself
;
and
thinks
he
proves
this
sufficiently
by
a
fabulous
and
lying
story
feigned
to
be
told
of
a
Witch
,
that
being
in
a
deep
sleep
,
when
she
waked
,
told
that
she
had
been
transformed
into
a
Wolf
,
and
had
torn
in
pieces
a
Cow
and
a
Sheep
,
which
were
found
to
be
so
,
and
therefore
the
Devil
must
needs
have
done
it
.
But
in
this
he
neither
nameth
the
place
,
time
,
nor
Author
to
avouch
it
,
and
therefore
all
reasonable
Men
may
judge
how
palpable
a
falsity
it
is
,
for
then
if
true
it
would
follow
that
none
could
be
safe
,
and
that
the
Devil
might
kill
immediately
with
swords
or
knives
,
which
he
cannot
do
.
2.
Whereas
he
holdeth
that
the
Devil
doth
bring
or
convey
the
A
certain
person
(
he
saith
)
did
by
custome
use
to
make
water
in
a
corner
of
the
Court
,
whereupon
he
was
afflicted
with
a
bloody
and
cruel
Strangury
.
And
all
the
remedy
of
the
Physicians
proved
in
vain
,
except
that
as
often
as
he
did
drink
of
Birch-Ale
he
did
find
a
signal
ease
:
But
as
oft
as
he
rose
and
walked
,
and
made
water
in
the
same
place
,
so
often
his
pains
did
return
.
At
the
last
a
pin
of
old
black
Oak-wood
is
espied
to
be
fixed
in
the
place
where
he
used
to
make
water
.
Which
being
pulled
forth
and
burned
he
remained
free
from
the
bloody
Strangury
,
by
drinking
Ale
of
Birchen-twiggs
.
Also
(
he
saith
)
that
he
remembred
,
that
Karichterus
had
written
that
he
had
loosed
such
kind
of
inchantments
by
only
pissing
through
Beesomes
of
Birch
.
Now
from
hence
it
is
plain
that
this
making
water
constantly
upon
this
pin
of
old
black
Oak-wood
did
cause
his
bloody
Strangury
,
and
that
the
pulling
of
it
up
and
burning
of
it
,
was
with
the
help
of
the
Birchen
Ale
the
cure
;
but
it
can
no
wayes
be
judged
necessary
that
the
Devil
should
fix
the
Oak
pin
there
,
but
that
the
Witch
might
do
it
himself
.
Neither
can
it
be
thought
to
be
any
power
given
by
the
Devil
to
the
Oaken
pin
,
that
it
had
not
by
nature
,
for
in
probability
it
will
constantly
by
a
natural
power
produce
the
same
effect
;
only
thus
far
the
Devil
had
a
hand
in
the
action
,
to
draw
some
wicked
person
to
fix
the
pin
there
where
the
Man
was
accustomed
to
make
water
,
thereby
to
hurt
and
torture
him
,
and
so
was
only
evil
in
respect
of
the
end
.
3.
We
observe
and
affirm
that
whatsoever
effects
are
brought
4.
The
stories
that
he
relateth
are
either
all
to
be
taken
to
be
true
,
or
none
of
them
;
and
if
they
be
all
alike
equally
to
be
credited
,
5.
The
arguments
that
he
bringeth
to
prove
penetration
of
dimensions
6.
And
to
confirm
this
point
he
addeth
far
more
stupendious
7.
The
other
matters
of
fact
that
he
relateth
are
prodigious
,
Schenchius
lib.
3.
p.
363.
of
those
strange
sorts
of
Worms
and
other
Creatures
that
he
from
divers
Authors
sheweth
have
been
vomited
up
,
which
without
all
scruple
,
were
not
injected
,
but
bred
there
.
To
confirm
this
and
to
prove
what
strange
things
are
sometimes
bred
in
Apostumes
and
Tumors
,
we
shall
translate
a
passage
or
two
,
and
first
take
this
from
Levinus
Lemnius
that
learned
and
famous
Physician
of
Zeland
,
who
writeth
thus
:
Also
forth
of
sordid
Ulcers
and
Impostures
(
he
saith
)
we
have
known
that
the
fragments
of
nails
,
hairs
,
Take
another
from
that
learned
and
expert
Chirurgeon
Ambrosius
Paraeus
where
he
is
speaking
of
strange
tumors
,
in
these
Also
in
these
tumors
being
opened
thou
maist
see
bodies
of
all
kinds
,
and
far
differing
from
the
common
matter
of
Tumors
,
as
stones
,
chalk
,
sand
,
coals
,
cockles
,
ears
of
corn
,
hay
,
horn
,
hairs
,
flesh
as
well
hard
as
spongious
,
grisles
,
bones
and
whole
Animalcles
,
as
well
living
as
dead
.
The
generation
of
which
things
(
by
the
corruption
and
alteration
of
the
humors
)
will
not
much
astonish
us
,
if
we
consider
,
that
even
as
nature
hath
framed
Man
as
a
Microcosm
forth
of
all
the
seeds
and
elements
of
the
whole
great
world
,
that
he
might
be
as
it
were
the
lively
image
of
that
great
world
:
So
in
that
Microcosm
,
nature
hath
willed
,
that
all
the
species
of
all
motions
and
actions
might
be
manifest
,
nature
being
never
idle
in
us
,
as
long
as
matter
is
not
a
wanting
to
work
upon
.
So
that
it
is
most
plain
that
these
strange
things
may
be
bred
within
,
and
so
the
opinion
of
injecting
them
,
is
but
a
meer
figment
.
3.
Neither
can
the
vomiting
up
of
such
strange
things
as
he
relateth
,
conclude
necessarily
that
they
were
injected
either
by
the
power
of
Satan
or
the
Witch
,
because
they
may
be
performed
by
jugling
,
sleight
of
hand
,
confederacy
and
the
like
,
as
was
manifest
in
the
Boy
of
Bilson
,
and
diverse
that
we
have
known
,
that
had
made
some
numbers
of
others
to
believe
that
they
had
voided
strange
things
,
as
pins
,
needles
,
crooked-knitting-pricks
,
moss
,
nails
,
and
the
like
,
but
upon
a
strickt
search
,
have
but
proved
delusions
and
sleight
,
such
as
our
common
Hocus
Pocus
Men
use
,
when
they
make
the
people
believe
they
swallow
a
long
pudding
of
white
tinn
,
and
again
pull
it
forth
of
their
mouths
,
or
in
pulling
ribbins
,
or
laces
of
diverse
colours
forth
of
their
throats
.
4.
And
again
the
most
of
these
relations
are
but
commonly
taken
upon
trust
from
the
affirmations
of
the
by-standers
who
might
be
confederate
parties
,
or
ignorant
persons
,
and
so
easily
deceived
;
and
it
appeareth
not
that
Helmont
was
by
at
the
very
instant
when
the
children
vomited
up
the
wooden
horse
,
or
fourfooted
board
,
but
that
it
was
the
by-standers
that
drew
it
forth
,
who
might
be
parties
to
the
cheat
,
or
be
themselves
deluded
,
and
so
aver
it
pertinaciously
to
others
.
For
I
have
in
my
practice
known
a
young
Wench
about
9
or
10
years
old
,
who
that
she
8.
That
the
force
of
imagination
accompanied
with
the
passions
CHAP.
XIII
.
That
the
ignorance
of
the
power
of
Art
and
Nature
and
such
like
things
,
hath
much
advanced
these
foolish
and
impious
opinions
.
THE
opinions
that
we
reject
as
foolish
and
impious
are
those
we
have
often
named
before
,
to
wit
,
that
those
that
are
vulgarly
accounted
Witches
,
make
a
visible
and
corporeal
contract
with
the
Devil
,
that
he
sucks
upon
their
bodies
,
that
he
hath
carnal
copulation
with
them
,
that
they
are
transubstantiated
into
Cats
,
Dogs
,
Squirrels
,
and
the
like
,
or
that
they
raise
tempests
,
and
fly
in
the
air
.
Other
powers
we
grant
unto
them
,
to
operate
and
effect
whatsoever
the
force
of
natural
imagination
joyned
with
envy
,
malice
and
vehement
desire
of
revenge
,
can
perform
or
perpetrate
,
or
whatsoever
hurt
may
be
done
by
secret
poysons
and
such
like
wayes
that
work
by
meer
natural
means
.
And
here
we
are
to
shew
the
chief
causes
that
do
and
have
advanced
these
opinions
,
and
this
principally
we
ascribe
to
mens
ignorance
of
the
power
of
Nature
and
Art
,
as
we
shall
manifest
in
these
following
particulars
.
1.
There
is
nothing
more
certain
than
,
that
how
great
soever
the
knowledge
of
Men
be
taken
to
be
,
yet
the
ultimate
Sphere
of
natures
activity
or
ability
is
not
perfectly
known
,
which
is
made
most
manifest
in
this
,
that
every
day
there
are
made
new
discoveries
of
her
secrets
,
which
prove
plainly
that
her
store
is
not
yet
totally
exhausted
,
nor
her
utmost
efficiency
known
.
And
therefore
those
Men
must
needs
be
precipicious
,
and
build
upon
a
sandy
foundation
,
that
will
ascribe
corporeal
effects
unto
Devils
,
and
yet
know
not
the
extent
of
nature
,
for
no
Man
can
rationally
assign
a
beginning
for
supernatural
agents
and
actions
,
that
does
not
certainly
know
where
the
power
and
operation
of
nature
ends
.
2.
And
as
it
is
thus
in
general
,
so
in
many
particulars
,
as
especially
in
being
ignorant
of
many
natural
agents
that
do
work
at
a
great
distance
,
and
very
occultly
,
both
to
help
,
and
to
hurt
,
as
in
the
weapon
salve
,
the
Sympathetick
powder
,
the
curing
of
diseases
by
mumial
applications
,
by
Amulets
,
Appensions
and
Transplantions
,
which
all
have
been
,
and
commonly
are
ascribed
unto
Satan
,
when
they
are
truly
wrought
by
natural
operations
.
And
so
(
as
we
have
sufficiently
manifested
before
)
by
many
strange
,
and
secret
poysons
both
natural
and
artificial
,
that
have
no
bewitching
power
in
them
at
all
,
but
work
naturally
,
and
only
may
be
hurtful
in
their
use
through
the
devilishness
of
some
persons
that
use
them
to
diverse
evil
ends
.
3.
There
is
nothing
that
doth
more
clearly
manifest
our
scanted
knowledge
in
the
secret
operations
of
nature
,
and
the
effects
that
she
produceth
,
than
the
late
discoveries
of
the
workings
of
nature
,
both
in
the
vegetable
,
animal
and
mineral
Kingdoms
,
brought
dayly
to
light
by
the
pains
and
labours
of
industrious
persons
:
As
is
most
evident
in
those
many
elucubrations
,
and
continued
discoveries
of
those
learned
and
indefatigable
persons
that
are
of
the
Royal
Society
,
which
do
plainly
evince
that
hitherto
we
have
been
ignorant
of
almost
all
the
true
causes
of
things
,
and
therefore
through
blindness
have
usually
attributed
those
things
to
the
operation
of
Cacodemons
that
were
truely
wrought
by
nature
,
and
thereby
not
smally
augmented
and
advanced
this
gross
and
absurd
opinion
of
the
power
of
Witches
.
4.
Another
great
means
in
advancing
these
Tenents
hath
been
Mens
supine
negligence
in
not
searching
into
and
experimenting
the
power
of
natural
agents
,
but
resting
satisfied
in
the
sleepy
notions
of
general
rules
,
and
speculative
Philosophy
.
By
which
means
a
prejudice
hath
been
raised
against
the
most
occult
operations
of
nature
,
and
natural
magick
(
which
is
(
as
Agrippa
truly
said
)
The
comprizer
of
great
power
,
full
of
most
high
mysteries
,
and
containeth
the
most
profound
contemplation
,
nature
,
power
,
quality
,
substance
and
virtue
of
most
secret
things
,
and
the
knowledge
of
all
nature
)
to
be
condemned
,
as
the
work
of
the
Devil
and
hellish
fiends
,
which
is
the
handmaid
and
instrument
of
the
Almighty
.
And
from
this
diabolical
pit
of
the
ignorance
of
the
power
of
nature
(
especially
when
assisted
by
art
)
have
sprung
up
those
black
and
horrid
lies
in
the
mouths
of
Erastus
,
Conringius
and
above
all
of
Kircherus
,
denying
the
possibility
of
the
transmutation
of
metals
,
by
the
power
of
Art
and
Nature
,
and
ascribing
the
performance
thereof
by
Paracelsus
,
Lullius
,
Sendinogius
and
others
to
the
Devil
;
so
malevolent
do
men
grow
when
they
are
led
by
nescience
and
ignorance
.
5.
The
ignorance
of
the
strange
and
wonderful
things
that
Art
can
bring
to
pass
hath
been
no
less
a
cause
,
why
the
most
admirable
things
that
Art
bringeth
to
pass
by
it
are
through
blind
ignorance
ascribed
unto
Devils
,
for
so
have
many
brave
learned
Artists
,
and
Mechanicians
been
accused
for
Conjurers
,
as
happened
to
Roger
Bacon
,
Dr.
Dee
,
Trithemius
,
Cornelius
Agrippa
,
and
many
others
,
when
what
they
performed
was
by
lawful
and
laudable
art
.
The
strange
things
that
the
Mathematicks
and
Mechanicks
can
perform
are
hardly
to
be
enumerated
,
of
which
were
those
most
wonderful
catoptrical
glasses
mentioned
by
Nicero
,
Aquilonius
,
Baptista
Porta
and
many
others
,
those
wonderful
engines
in
the
shape
of
Birds
,
Men
,
Beasts
,
and
Fishes
that
do
move
,
sing
,
hiss
and
many
such
like
things
mentioned
by
Heron
of
Alexandria
,
and
our
Countryman
Dr.
Fludd
;
and
those
that
would
have
more
ample
s●tisfaction
concerning
the
stupendious
things
that
are
produced
by
art
,
may
receive
most
large
satisfaction
in
reading
that
most
learned
and
elaborate
Epistle
written
as
a
preface
before
the
Book
of
Johannes
Ernestus
Burgravius
called
Biolychnium
vel
de
lampade
Marcellus
Uranckheim
Doctor
of
both
laws
,
as
also
in
reading
that
profound
and
mysterious
piece
written
by
Roger
Bacon
,
de
admirabili
potestate
artis
&
naturae
,
&
de
nullitate
magiae
,
with
the
learned
notes
of
Dr.
Dee
upon
it
,
of
which
he
saith
this
:
Ut
videatur
quod
omnis
potestas
magica
sit
inferior
his
operibus
&
indigna
.
And
therefore
there
can
be
nothing
more
unworthy
,
than
for
any
man
,
that
pretendeth
to
any
portion
of
reason
,
so
far
to
dote
,
or
suffer
himself
to
be
led
with
ignorance
and
rashness
,
as
to
ascribe
those
strange
things
that
Nature
and
Art
,
or
both
joined
together
do
produce
,
unto
Devils
:
And
yet
there
is
nothing
that
is
more
common
not
only
by
the
blind
vulgar
,
but
even
by
those
that
otherwise
would
be
accounted
learned
,
and
wise
enough
;
pride
and
folly
attendeth
the
most
of
the
Sons
of
Men.
6.
Another
gross
mistake
there
is
,
in
supposing
those
strange
things
that
are
performed
by
vaulters
,
tumblers
,
dancers
upon
ropes
,
and
such
like
,
not
possible
to
be
done
but
by
the
assistance
of
the
Devil
,
when
they
are
altogether
brought
to
pass
and
effected
by
use
,
custome
,
exercise
,
nimbleness
and
agility
of
body
.
And
yet
we
have
known
some
not
only
of
the
popular
rank
,
but
many
that
thought
themselves
both
wise
,
learned
and
religious
that
have
been
so
blind
as
to
father
these
things
upon
Devils
and
seriously
7.
In
like
manner
are
often
both
those
that
are
learned
,
as
well
as
the
vulgar
most
wofully
imposed
upon
by
the
odd
and
strange
feats
performed
by
Legierdemain
,
sleight
of
hand
,
and
by
wonderful
things
brought
to
pass
by
subtile
and
cunning
Impostors
that
act
by
confederacy
,
and
the
like
,
of
which
we
have
given
some
instances
before
in
this
treatise
.
And
it
was
no
evil
piece
of
service
,
that
Master
Scot
did
in
his
book
of
the
discovery
of
Witchcraft
,
when
he
laid
open
all
the
several
tricks
of
Legierdemain
and
sleight
of
hand
,
thereby
to
undeceive
the
ignorant
multitude
;
and
that
is
no
less
praise-worthy
that
is
performed
by
the
Author
of
that
little
treatise
called
Hocus
Pocus
junior
,
where
all
the
feats
are
set
forth
in
their
proper
colours
,
so
that
the
most
ignorant
may
see
how
they
are
done
,
and
that
they
are
miracles
unknown
,
and
but
bables
being
discovered
,
which
treatise
I
could
commend
to
be
read
of
all
Witchmongers
and
vain
credulous
persons
,
that
thereby
their
ignorance
may
be
laid
open
,
and
they
convinced
of
their
errors
.
8.
The
ignorance
or
mistaking
of
these
things
,
joyned
with
the
notions
Men
have
imbibed
from
their
infancy
,
together
with
irreligious
education
,
are
the
true
and
proper
causes
,
that
make
so
many
ascribe
that
power
to
Devils
and
Witches
,
that
they
neither
have
,
or
ever
had
,
or
can
ever
bring
into
act
.
And
therefore
it
behoveth
all
that
would
judge
aright
of
these
abstruse
matters
,
to
labour
to
understand
the
secret
operations
of
nature
,
and
the
strange
works
of
art
,
to
divest
themselves
of
their
false
imbibed
notions
,
and
truely
and
rightly
to
understand
the
Articles
of
the
Christian
Faith
,
to
be
daily
conversant
in
reading
the
Scriptures
,
they
will
then
be
more
fit
to
judge
of
these
things
,
and
not
to
call
light
darkness
,
nor
darkness
light
.
CHAP.
XIV
.
Of
diverse
Impostures
framed
and
invented
to
prove
false
and
lying
miracles
by
,
and
to
accuse
persons
of
Witchcraft
,
from
late
and
undeniable
authorities
.
IN
the
treatise
preceeding
we
have
often
made
mention
of
delusions
and
Impostures
,
which
we
shall
largely
handle
in
this
place
:
and
though
Mr.
Glanvil
,
and
others
do
object
,
that
though
many
pretended
possessions
or
Witchcrafts
have
been
proved
to
be
meer
couzenings
and
impostures
,
yet
therefore
it
will
not
follow
that
all
are
so
.
To
which
we
shall
render
these
answers
.
1.
If
it
do
not
necessarily
conclude
,
that
they
are
all
impostures
,
yet
it
gives
a
most
shrewd
cause
of
dubitation
that
they
may
be
so
.
And
the
objection
depends
not
upon
a
necessary
connexion
betwixt
the
subject
and
predicate
,
for
some
being
direct
and
palpable
Impostures
,
it
is
not
of
necessity
,
but
by
contingency
or
accident
that
the
others
are
not
so
,
and
ought
first
to
have
been
proved
,
which
never
yet
was
performed
.
2.
But
we
affirm
that
a
general
conclusion
drawn
from
an
inductive
argument
is
good
and
sound
,
where
no
instance
can
be
clearly
made
out
to
the
contrary
.
But
as
yet
no
true
instance
,
really
and
faithfully
attested
,
hath
ever
been
brought
to
prove
that
any
of
these
things
that
we
deny
,
were
ever
effected
by
diabolical
power
.
For
who
were
ever
by
and
present
,
that
were
persons
of
sincerity
and
sound
judgment
,
that
could
truly
testifie
and
averr
that
the
Devil
in
a
visible
and
corporeal
shape
made
a
contract
with
the
Witch
,
or
that
he
suckt
upon
his
,
or
her
body
,
or
that
he
had
carnal
copulation
with
them
,
or
that
saw
when
the
Witch
was
really
changed
into
a
Dog
or
a
Cat
,
or
that
they
flew
or
were
carried
in
the
air
?
Seeing
no
instance
can
be
given
to
prove
any
of
these
to
be
undoubted
truths
,
it
must
needs
follow
that
they
are
meer
figments
,
or
at
the
best
all
but
absolute
Impostures
.
And
again
it
is
but
precarious
,
and
petitio
principii
,
to
imagine
that
any
persons
have
vomited
up
or
voided
strange
things
that
saw
or
knew
that
they
were
injected
by
Devils
,
for
they
were
either
naturally
bred
there
;
or
else
were
meer
Impostures
and
delusive
Juglings
.
And
therefore
we
shall
propose
some
Histories
of
strange
and
prodigious
cheats
and
Impostures
from
late
and
unquestionable
authorities
,
whereby
all
the
rest
may
be
judged
and
discerned
;
of
which
take
this
for
one
.
1.
Elizabeth
Barton
of
Kent
(
by
those
that
laboured
to
cry
Her
false
and
feigned
miracles
,
and
the
subtile
and
cunning
contrivances
that
were
brought
to
pass
by
the
help
of
her
confederate
accomplices
,
and
her
and
the
others
open
confession
of
them
may
be
found
at
large
in
Hollingshead
,
Stow
,
and
the
writings
of
Hollingshead
.
Stow
An.
Hen.
8.
25.
p.
1013.
Mr.
Lambert
,
whither
for
brevities
sake
I
remit
my
reader
,
and
shall
only
give
it
here
in
the
words
of
Speed
,
which
are
these
:
The
Romanists
(
he
saith
)
much
fearing
that
Babel
would
down
,
if
Queen
Anne
might
be
heard
against
wicked
Haman
,
sought
to
Elizabeth
Barton
(
commonly
called
the
holy
Maid
of
Kent
)
was
made
to
be
;
and
the
pillars
of
this
godless
Fabrick
were
Edward
Bocking
a
Monk
by
profession
,
and
Doctor
of
Divinity
,
Richard
Masters
Parson
of
Aldington
,
the
Town
wherein
she
dwelt
;
Richard
Deering
a
Monk
,
Hugh
Rich
a
Friar
,
John
Adestone
and
Thomas
Abell
Priests
,
put
to
their
helping
hands
;
and
Henry
Gould
Batchelor
of
Divinity
,
with
John
Fisher
the
reverend
Father
of
Rochester
imployed
their
pains
to
dawb
these
downfalling
walls
with
their
untempered
morter
.
The
Scribes
that
set
their
pens
for
her
miracles
,
were
Edward
Thwaites
Gentleman
,
and
Thomas
Lawrence
Register
,
besides
Haukherst
a
Monk
,
who
writ
a
letter
that
was
forged
to
be
sent
her
from
Heaven
;
And
Richard
Risby
and
Thomas
Gould
were
the
men
that
dispersed
her
miracles
abroad
to
the
world
.
This
holy
Maid
Elizabeth
made
a
Votaress
in
Canterbury
,
was
taught
by
Bocking
her
Ghostly
Father
,
and
suspected
Paramour
,
to
counterfeit
many
feigned
trances
,
and
in
the
same
to
utter
many
virtuous
words
for
the
rebuke
of
sin
,
under
which
more
freely
she
was
heard
against
Luthers
doctrine
,
and
the
Scriptures
translation
,
then
desired
of
many
:
neither
so
only
,
but
that
she
gave
forth
from
God
and
his
Saints
by
sundry
suggestive
Revelations
,
that
if
the
King
proceeded
in
his
Divorce
,
and
second
Marriage
,
he
should
not
raign
in
his
Realm
one
month
after
,
nor
rest
in
Gods
favour
the
space
of
an
hour
.
But
the
truth
discovered
by
Gods
true
Ministers
,
this
oracle
gave
place
as
all
other
such
did
,
when
Christ
by
his
death
stopped
their
lying
mouths
:
For
her self
and
seven
of
her
disciples
were
executed
for
Treason
at
Tiburn
,
and
the
other
six
put
to
their
fines
and
imprisonment
.
To
which
he
subjoineth
this
story
of
the
like
nature
.
With
the
like
counterfeit
Revelations
and
feigned
predictions
this
generation
of
hypocrites
had
brought
Edward
Lord
Stafford
Duke
of
Buckingham
,
unto
his
unhappy
end
,
by
the
working
of
John
de
la
Court
his
own
Confessor
,
together
with
Nicholas
Hopkins
a
Monk
of
the
Carthusian
Order
in
the
Priory
of
Henton
in
Somer
set
shire
,
who
by
his
visions
from
Heaven
forsooth
,
heartned
him
for
the
Crown
;
But
before
his
own
Coronet
could
aspire
to
that
top
,
he
worthily
lost
both
head
and
all
upon
Tower-hill
for
his
Treason
,
Anno
Domini
1521.
Unto
such
sins
the
world
was
then
subject
,
and
into
such
conceits
their
reputed
holiness
had
brought
them
,
not
only
among
the
simple
and
unlettered
,
but
even
with
them
that
seemed
to
be
learned
indeed
:
For
by
certain
predictions
foreshewing
a
great
deluge
,
Prior
Bolton
of
S.
Bartholomews
in
London
,
was
so
fearful
that
he
built
himself
a
house
upon
the
height
of
Harrowhill
,
storing
it
with
provisions
necessary
to
keep
himself
from
drowning
in
Anno
Dom.
1524.
2.
And
that
we
may
be
certified
how
frequent
and
common
these
counterfeited
Impostures
have
been
,
and
yet
are
practised
,
take
The
15
of
August
being
Sunday
in
the
16
of
the
raign
of
Queen
Elizabeth
,
Agnes
Bridges
Rachel
Pinder
a
Wench
about
the
age
of
11
or
12
years
,
who
both
of
them
had
counterfeited
to
be
possessed
by
the
Devil
(
whereby
they
had
not
only
marvellously
deluded
many
people
both
Men
and
Women
,
but
also
diverse
such
persons
,
as
otherwise
seemed
of
good
wit
and
understanding
)
stood
before
the
Preacher
at
Pauls-cross
;
where
they
acknowledged
their
hypocritical
counterfeiting
with
penitent
behaviours
,
requiring
forgiveness
of
God
and
the
world
,
and
the
people
to
pray
for
them
.
Also
their
several
examinations
and
Confessions
were
there
openly
read
by
the
Preacher
,
and
afterwards
published
in
print
,
for
posterity
hereafter
to
beware
of
the
like
deceivers
.
From
whence
we
may
take
these
two
Observations
.
1.
We
may
from
hence
note
,
how
subject
the
nature
of
man
is
2.
We
may
note
,
that
when
such
strange
Impostures
or
false
Miracles
3.
But
these
Diabolical
Counterfeitings
of
possessions
,
and
the
A
Book
called
,
A
discovery
of
fraudulent
practises
concerning
pretended
possessions
.
by
Mr
Harsnet
and
others
,
and
their
Theory
not
only
overthrown
,
but
their
practice
discovered
to
be
counterfeiting
and
Imposture
.
Whereupon
there
were
divers
persons
suborned
to
feign
and
counterfeit
possessions
,
as
William
Sommers
of
Nottingham
,
who
by
the
Exorcists
was
reported
to
have
strange
fits
,
passions
and
actions
;
which
are
at
large
described
and
set
forth
in
that
learned
Treatise
,
Dialogical
Discourses
of
Spirits
and
Devils
,
written
about
the
same
time
by
John
Deacon
and
John
Waller
,
Ministers
,
and
of
divers
other
persons
who
likewise
pretended
the
same
counterfeit
possessions
.
And
though
the
said
forged
and
feigned
possessions
were
strongly
maintained
by
their
Abettors
,
and
the
matters
of
fact
audaciously
asserted
to
be
true
;
yet
after
the
said
Darrell
and
his
Accomplices
4.
Our
next
instance
shall
be
a
most
strange
Imposture
acted
in
Bilson
,
p.
55.
1620.
by
name
William
Perry
,
whose
condition
as
he
had
been
taught
,
and
so
left
by
the
Popish
Priests
,
take
as
followeth
.
This
Boy
being
about
thirteen
years
old
(
but
for
wit
and
subtilty
far
exceeding
his
age
)
was
thought
by
divers
to
be
possessed
of
the
Devil
,
and
bewitched
,
by
reason
of
many
strange
fits
and
much
distemper
,
wherewith
he
seemed
to
have
been
extreamly
affected
.
In
those
fits
he
appeared
both
deaf
and
blind
,
writhing
his
mouth
aside
,
continually
groaning
and
panting
,
and
(
although
often
pinched
with
mens
fingers
,
pricked
with
Needles
,
tickled
on
his
sides
,
and
once
whipped
with
a
Rod
,
besides
other
the
like
extremities
)
yet
could
he
not
be
discerned
by
either
shrieking
or
shrinking
to
bewray
the
least
passion
or
feeling
.
Out
of
his
fits
he
took
(
as
might
be
thought
)
no
sustenance
which
he
could
digest
,
but
together
with
it
,
did
void
and
cast
out
of
his
mouth
,
rags
,
thred
,
straw
,
crooked
pins
,
&c.
Both
in
and
out
of
his
fits
his
belly
(
by
wilful
and
continual
abstinence
defrauding
his
own
●uts
)
was
almost
as
flat
as
his
back
,
besides
,
his
throat
was
swoln
and
hard
,
his
tongue
stiff
and
rolled
up
towards
the
roof
of
his
mouth
,
insomuch
that
he
seemed
always
dumb
,
save
that
he
would
speak
once
in
a
Fortnight
or
three
Weeks
,
and
that
but
in
very
few
words
.
Two
things
there
were
which
gave
most
just
cause
of
presumption
that
he
was
possessed
and
bewitched
;
one
was
that
he
could
still
discern
when
that
Woman
(
which
was
supposed
to
have
bewitched
him
)
to
wit
Jone
Cocke
was
brought
in
to
any
room
where
he
was
,
although
she
were
secretly
conveyed
thither
,
as
was
one
time
tryed
before
the
Grand
Jury
at
Stafford
:
The
second
,
that
though
he
would
abide
other
passages
of
Scripture
,
yet
he
could
not
indure
the
repeating
of
that
Text
,
viz.
In
the
beginning
was
the
word
,
&c.
Jo.
1.
ver.
1.
but
instantly
rolling
his
eyes
and
shaking
his
head
,
as
one
distracted
,
he
would
fall
nto
his
usual
fits
of
groaning
,
panting
,
distraction
,
&c.
In
which
plight
he
continued
many
months
,
to
the
great
wonder
and
astonishment
of
thousands
,
who
from
divers
parts
came
to
see
him
.
Thus
much
of
his
cunning
.
Yet
notwithstanding
,
this
most
devillish
and
cunningly
contrived
counterfeiting
and
dissimulation
was
discovered
and
fully
detected
by
the
sagacity
of
that
pious
and
learned
person
,
Dr
Thomas
Marton
then
Bishop
of
Coventry
and
Lichfield
:
To
whose
memory
I
cannot
but
owe
and
make
manifest
all
due
respect
,
because
he
was
well
known
unto
me
,
and
by
the
imposition
of
whose
hands
I
was
ordained
Presbyter
when
he
was
Bishop
of
Durham
,
and
also
knew
his
then
Secretary
,
Mr
Richard
Baddeley
,
who
was
the
Notary
,
and
writ
the
examination
of
this
crafty
Boy
.
The
manner
how
such
a
doubtful
and
intricate
piece
of
Imposture
was
found
out
and
discovered
,
you
may
read
at
large
in
the
Treatise
called
a
Discourse
concerning
Popish
Exorcising
.
And
his
publick
Confession
we
shall
give
in
the
Authors
own
words
:
He
was
finally
brought
again
to
the
Summer
Assizes
held
at
Stafford
,
the
26.
of
July
,
Anno
1621.
where
before
Sir
Peter
Warburton
and
Sir
Humfrey
Winch
Knights
,
his
Majesties
Justices
of
Assize
,
and
the
face
of
the
County
and
Country
there
assembled
,
the
Boy
craved
pardon
first
of
Almighty
God
,
then
desired
the
Woman
there
also
present
to
forgive
him
;
and
lastly
,
requested
the
whole
Country
whom
he
had
so
notoriously
and
wickedly
scandalized
,
to
admit
of
that
his
so
hearty
Confession
for
their
satisfaction
.
And
thus
it
pleased
God
(
he
saith
)
to
open
the
eyes
of
this
Boy
(
that
I
may
so
say
)
luto
with
the
Clay
of
the
Romish
Priests
lewd
Impostures
,
and
sputo
with
the
spittle
of
his
own
infamy
,
to
see
his
errors
and
to
glorifie
the
God
of
truth
.
And
though
many
such
Impostures
as
this
have
in
several
ages
been
hudled
up
in
darkness
and
recorded
for
true
stories
,
by
those
that
were
Partizans
to
them
and
Confederates
with
them
,
yet
doubtless
were
but
of
the
same
stamp
with
this
,
and
might
all
as
well
have
been
discovered
,
if
the
like
care
,
skill
and
industry
had
been
used
.
5.
No
less
villanous
,
bloody
and
Diabolical
,
was
the
design
of
Thompson
alias
Southworth
,
Priest
or
Jesuit
,
against
Jennet
Bierley
,
Jane
Southworth
,
and
Ellen
Bierly
of
Samesbury
in
the
County
of
Lancaster
,
in
the
year
1612.
the
sum
of
which
is
this
.
The
said
Jennet
Bierley
,
Ellen
Bierley
,
and
Jane
Southworth
,
were
Indicted
Grace
Sowerbutts
.
And
the
chief
witness
to
prove
this
was
Grace
Sowerbutts
her self
,
who
said
that
they
did
draw
her
by
the
hair
of
the
head
,
and
take
her
sense
and
memory
from
her
,
did
throw
her
upon
the
Hen-roost
and
Hay-mow
;
did
appear
to
her
sometimes
in
their
own
likeness
,
sometimes
like
a
black
Dog
with
two
feet
,
that
they
carried
her
where
they
met
black
things
like
men
that
danced
with
them
,
and
did
abuse
their
bodies
;
and
that
they
brought
her
to
one
Thomas
Walsham's
House
in
the
night
,
and
there
they
killed
his
Child
by
putting
a
nail
into
the
Navil
,
and
after
took
it
forth
of
the
Grave
,
and
did
boil
it
,
and
eat
some
of
it
,
and
made
Oyl
of
the
bones
,
and
such
like
horrid
lies
.
But
there
appearing
sufficient
grounds
of
suspicion
that
it
was
practised
knavery
,
the
said
Graece
Sowerbutts
was
by
the
wisdom
,
and
care
of
Sir
Edward
Bromley
Knight
,
one
of
his
Majesties
Justices
of
Assize
at
Lancaster
,
appointed
to
be
examined
by
William
Leigh
and
Edward
Chisnal
Esquires
,
two
of
his
Majesties
Justices
of
peace
in
the
same
County
,
and
so
thereupon
made
this
free
confession
.
Being
demanded
whether
the
accusation
she
laid
upon
her
Grandmother
,
Jennet
Bierley
,
Ellen
Bierley
and
Jane
Southworth
,
of
Witchcraft
,
viz.
of
the
killing
of
the
child
of
Thomas
Walshman
,
with
a
nail
in
the
Navil
,
the
boyling
,
eating
and
oyling
,
thereby
to
transform
themselves
into
divers
shapes
,
was
true
?
she
doth
utterly
deny
the
same
,
or
that
ever
she
saw
any
such
practises
done
by
them
.
She
further
saith
,
that
one
Mr.
Thompson
,
which
she
taketh
to
be
Mr.
Christopher
Southworth
,
to
whom
she
was
sent
to
say
her
prayers
,
did
perswade
,
counsel
and
advise
her
,
to
deal
as
formerly
hath
been
said
against
her
said
Grandmother
,
Aunt
and
Southworths
Wife
.
And
further
she
confesseth
,
and
saith
,
that
she
never
did
know
,
or
saw
any
Devils
,
nor
any
other
visions
,
as
formerly
hath
been
alledged
and
informed
.
Also
she
confesseth
,
and
saith
,
that
she
was
not
thrown
,
or
cast
upon
the
Hen-roust
,
and
Hay-mow
in
the
Barn
,
but
that
she
went
up
upon
the
Mow
by
the
wall
side
.
Being
further
demanded
whether
she
ever
was
at
the
Church
,
she
saith
,
she
was
not
,
but
promised
hereafter
to
go
to
Church
,
and
that
very
willingly
;
of
which
the
author
of
the
relation
gives
this
judgment
.
How
well
(
he
saith
)
this
project
,
to
take
away
the
lives
of
three
innocent
poor
creatures
by
practice
and
villany
,
to
induce
a
young
Scholar
to
commit
perjury
,
to
accuse
her
own
Grandmother
,
Aunt
,
&c.
agrees
either
with
the
title
of
a
Jesuit
,
or
the
duty
of
a
religious
Priest
who
should
rather
profess
sincerity
and
innocency
,
than
practise
treachery
!
But
this
was
lawful
,
for
they
are
Hereticks
accursed
,
to
leave
the
company
of
Priests
,
to
frequent
Churches
,
hear
the
word
of
God
preached
,
and
profess
religion
sincerely
.
6.
But
we
shall
shut
up
the
relating
of
these
prodigious
and
Edmund
Robinson
(
yet
living
at
the
writing
hereof
,
and
commonly
known
by
the
name
of
Ned
of
Roughs
)
whose
Father
was
by
trade
a
Waller
,
and
but
a
poor
Man
,
and
they
finding
that
they
were
believed
and
had
incouragement
by
the
adjoyning
Magistrates
,
and
the
persons
being
committed
to
prison
or
bound
over
to
the
next
Assizes
,
the
boy
,
his
Father
and
some
others
besides
did
make
a
practice
to
go
from
Church
to
Church
that
the
Boy
might
reveal
and
discover
Witches
,
pretending
that
there
was
a
great
number
at
the
pretended
meeting
whose
faces
he
could
know
,
and
by
that
means
they
got
a
good
living
,
that
in
a
short
space
the
Father
bought
a
Cow
or
two
,
when
he
had
none
before
.
And
it
came
to
pass
that
this
said
Boy
was
brought
into
the
Church
of
Kildwick
a
large
parish
Church
,
where
I
(
being
then
Curate
there
)
was
preaching
in
the
afternoon
,
and
was
set
upon
a
stall
(
he
being
but
about
ten
or
eleven
years
old
)
to
look
about
him
,
which
moved
some
little
disturbance
in
the
Congregation
for
a
while
.
And
after
prayers
I
inquiring
what
the
matter
was
,
the
people
told
me
that
it
was
the
Boy
that
discovered
Witches
,
upon
which
I
went
to
the
house
where
he
was
to
stay
all
night
,
where
I
found
him
,
and
two
very
unlikely
persons
that
did
conduct
him
,
and
manage
the
business
;
I
desired
to
have
some
discourse
with
the
Boy
in
private
,
but
that
they
utterly
refused
;
then
in
the
presence
of
a
great
many
people
,
I
took
the
Boy
near
me
,
and
said
:
Good
Boy
tell
me
truly
,
and
in
earnest
,
did
thou
see
and
hear
such
strange
things
of
the
meeting
of
Witches
,
as
is
reported
by
many
that
thou
dost
relate
,
or
did
not
some
person
teach
thee
to
say
such
things
of
thy self
?
But
the
two
men
not
giving
the
Boy
leave
to
answer
,
did
pluck
him
from
me
,
and
said
he
had
been
examined
by
two
able
Justices
of
the
Peace
,
and
they
did
never
ask
him
such
a
question
,
to
whom
I
replied
,
the
persons
accused
had
therefore
the
more
wrong
.
But
the
Assizes
following
at
Lancaster
there
were
seventeen
found
guilty
by
the
Jury
,
yet
by
the
prudent
discretion
of
the
Judge
,
who
was
not
satisfied
with
the
evidence
,
they
were
reprieved
,
and
his
Majesty
and
his
Council
being
informed
by
the
Judge
of
the
matter
,
the
Bishop
of
Chester
was
appointed
to
examine
them
,
and
to
certifie
what
he
thought
of
them
,
which
he
did
,
and
thereupon
four
of
them
,
to
wit
Margaret
Johnson
,
Francis
Dicconson
,
Mary
Spenser
,
and
Hargraves
Wife
,
were
sent
for
up
to
London
,
and
were
viewed
and
examined
by
his
Majesties
Physicians
and
Chirurgeons
,
and
after
by
his
Majesty
and
the
Council
,
and
no
cause
of
guilt
appearing
but
great
presumptions
of
the
boys
being
suborned
to
accuse
them
falsely
.
Therefore
it
was
resolved
to
separate
the
Boy
from
his
Father
,
they
having
both
followed
the
women
up
to
London
,
they
were
both
taken
and
put
into
several
prisons
asunder
.
Whereupon
shortly
after
the
Boy
confessed
that
he
was
taught
and
suborned
to
devise
,
and
feign
those
things
against
them
,
and
had
persevered
in
that
wickedness
by
the
counsel
of
his
Father
,
and
some
others
,
whom
envy
,
revenge
and
hope
of
gain
had
prompted
on
to
that
devillish
design
and
villany
;
and
he
also
confessed
,
that
upon
that
day
when
he
said
that
they
met
at
the
aforesaid
house
or
barn
,
he
was
that
very
day
a
mile
off
,
getting
Plums
in
his
Neighbours
Orchard
.
And
that
this
is
a
most
certain
truth
,
there
are
many
persons
yet
living
,
of
sufficient
reputation
and
integrity
,
that
can
avouch
and
testifie
the
same
;
and
besides
,
what
I
write
is
the
most
of
it
true
,
upon
my
own
knowledge
,
and
the
whole
I
have
had
from
his
own
mouth
more
than
once
.
Thus
having
brought
these
unquestionable
Histories
to
manifest
the
horrid
cheats
and
impostures
that
are
practised
for
base
,
wicked
and
devillish
ends
,
we
must
conclude
in
opposing
that
objection
proposed
in
the
beginning
of
this
Chapter
,
which
is
this
:
That
though
some
be
discovered
to
be
counterfeitings
and
impostures
,
yet
all
are
not
so
,
to
which
we
surther
answer
.
1.
That
all
those
things
that
are
now
adayes
supposed
to
be
2.
It
is
no
sound
way
of
reasoning
,
from
the
principles
of
CHAP.
XV.
Of
divers
Creatures
that
have
a
real
existence
in
Nature
,
and
yet
by
reason
of
their
wonderous
properties
,
or
seldom
being
seen
,
have
been
taken
for
Spirits
,
and
Devils
.
BEfore
we
come
to
speak
of
Apparitions
in
general
,
we
shall
premise
some
few
things
by
way
of
caution
,
because
there
is
not
one
subject
(
that
we
know
of
)
in
the
World
that
is
liable
to
so
many
mistakes
,
by
reason
of
the
prepossessed
fancies
of
men
,
in
adhering
to
those
fictions
of
Spirits
,
Fairies
,
Hobgoblins
,
and
many
such
like
,
which
are
continually
heightned
by
ignorant
education
,
and
vain
melancholy
fears
.
We
shall
not
mention
those
many
apparitions
that
are
frequently
practised
by
forgery
and
confederacy
,
for
base
ends
and
interests
,
as
have
been
commonly
used
in
the
time
of
Popery
,
and
attempted
in
our
dayes
,
though
with
little
success
.
As
also
by
other
persons
for
base
lucre
or
worse
intents
,
of
which
we
have
known
some
notorious
ones
that
have
been
discovered
.
Neither
shall
we
speak
of
those
feigned
ones
that
have
been
practised
to
hide
thievery
and
roguery
,
as
we
once
knew
that
certain
persons
who
stole
mens
sheep
in
the
night
,
did
carry
them
away
upon
a
thing
made
like
a
Bier
covered
with
a
white
sheet
,
by
1.
It
hath
been
,
and
still
is
a
strong
opinion
amongst
the
vulgars
and
Witchmongers
also
,
that
Witches
transforming
themselves
Thomas
Bartholinus
that
was
Physician
to
Frederick
King
of
Denmark
,
in
English
thus
.
Three
infants
(
he
saith
)
of
the
Pastor
Fionens
at
Lyckisholm
,
which
is
a
noble
Mannor
belonging
to
the
very
illustrious
Lord
Christian
Thomaeus
Sehsted
,
the
Kings
Chancellor
,
Eques
Auratus
,
and
a
most
renowned
Senator
of
Denmark
,
my
Mecaenas
,
that
were
sleeping
in
their
accustomed
Chamber
,
were
not
long
after
troubled
with
an
unwonted
bewailing
and
inquietude
,
that
they
felt
themselves
to
be
sucked
or
milked
of
something
.
The
nipples
of
their
breasts
being
diligently
handled
by
the
Parents
did
confirm
the
Childrens
suspicion
,
because
they
did
hang
out
like
a
Womans
that
did
give
suck
.
And
to
prevent
this
fascination
,
the
nipples
of
the
breasts
were
anointed
with
preservatives
against
poyson
and
other
bitter
things
.
Hereupon
their
Navils
were
so
worn
with
vehement
suction
,
that
not
only
they
were
prominent
or
did
hang
out
,
but
also
did
as
it
were
shew
the
greatness
of
the
mouth
that
had
sucked
by
the
impression
remaining
.
But
the
Infants
being
carried
forth
of
the
Chamber
,
did
from
thenceforth
rest
free
from
any
suction
,
especially
being
carried
in
peoples
arms
.
And
this
Caprimulgus
or
Goat-milker
,
is
by
Bellonius
said
to
be
in
Crete
of
the
bigness
of
a
Cuckow
,
being
very
hurtful
to
the
Goats
,
insomuch
that
it
sucketh
milk
from
their
dugs
on
the
nights
.
By
which
we
may
plainly
understand
,
how
Creatures
that
are
but
seldom
seen
,
or
whose
properties
are
unknown
,
may
easily
effect
those
things
that
ignorant
heads
may
impute
unto
Witchcraft
.
2.
It
is
no
less
believed
by
many
,
that
those
kind
of
Creatures
which
are
called
Satyres
are
but
a
kind
of
Demons
;
for
learned
Gesner
reckoning
them
to
be
a
kind
of
Apes
,
doth
tell
us
this
:
Even
as
(
he
saith
)
the
Apes
Cynocephali
,
or
with
Dogs-heads
,
have
given
the
occasion
of
the
Fable
,
that
some
have
thought
such
to
be
men
:
So
Satyrs
being
also
a
rare
kind
of
Apes
,
and
of
greater
admiration
,
some
have
believed
them
to
be
Devils
:
also
of
some
men
deluded
by
the
Poets
and
Painters
,
as
also
Statuaries
,
who
have
feigned
that
they
had
Goats
feet
and
horns
,
the
more
to
augment
the
admiration
and
superstition
,
they
have
been
thought
Devils
:
when
in
Ape-Satyres
there
is
no
such
thing
to
be
seen
.
And
this
opinion
hath
been
the
more
strengthened
because
the
most
of
the
Translators
have
in
the
Old
Testament
rendered
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
which
properly
signifieth
an
happy
man
or
beast
)
a
Goat
,
a
Satyre
,
(
as
Gen.
27.
ver.
11.
Esau
my
Brother
is
a
hairy
man
;
where
the
very
same
word
is
used
)
Demon
,
or
Devil
.
But
it
is
plain
that
it
did
and
doth
signifie
no
more
but
only
Satyrs
,
as
will
appear
by
these
reasons
.
1.
First
,
as
our
English
Translators
have
truly
rendred
it
in
that
of
Isaiah
,
And
the
Satyre
shall
cry
unto
his
fellow
:
and
Satyres
shall
dance
there
;
dancing
they
sacrificed
to
devils
,
not
to
God
,
and
so
again
by
the
they
sacrificed
their
sons
and
daughters
unto
devils
;
Vincent
le
Blanc
,
Mandels●o
,
and
Ferdinand
Mendez
Pinto
,
and
Mr
Herbert
our
Countryman
gives
us
the
Idol
of
the
Bannyans
in
the
ugly
shape
of
a
monstrous
Satyre
.
4.
So
that
though
this
worshipping
and
sacrificing
,
in
respect
of
its
abominableness
,
filthiness
and
Idolatrousness
,
was
yielded
to
Devils
,
which
spiritually
and
invisibly
ruled
in
these
Children
of
disobedience
,
and
was
the
Author
of
all
those
delusions
and
impostures
;
yet
it
doth
no
where
appear
,
that
it
was
Demons
in
the
corporeal
shape
of
Satyres
(
as
many
have
erroneously
supposed
)
no
more
than
the
golden
Calves
that
Jeroboam
made
,
were
real
Devils
:
but
these
Idols
were
made
in
the
figure
or
shape
of
Satyrs
or
hairy
Creatures
,
as
saith
the
Text
:
And
he
ordained
him
Priests
for
the
high
places
,
and
for
the
hairy
Idols
or
Satyres
,
and
for
the
Calves
that
he
had
made
.
It
is
the
same
Hebrew
word
here
that
our
English
Translators
render
Devils
,
that
in
the
two
former
places
of
Isaiah
they
translate
Satyres
;
and
as
the
Calves
are
not
rendred
Devils
,
why
should
the
Images
that
were
like
Satyres
be
translated
so
?
Surely
the
Devil
was
as
much
in
the
Calves
,
and
as
much
worshipped
in
those
dumb
Idols
as
he
was
in
the
dumb
and
dead
Idols
or
Images
of
the
Satyres
,
and
so
no
more
reason
to
call
the
one
Devils
than
the
other
.
But
that
which
totally
overthrows
the
conceit
that
they
should
be
real
Devils
in
corporeal
shapes
and
figures
,
is
this
,
that
both
the
Calves
and
the
Images
of
these
Satyres
were
made
by
Jeroboam
:
now
it
is
manifest
that
he
could
not
make
a
real
Devil
,
but
only
Images
of
Calves
and
Satyres
,
wherein
and
whereby
the
Devils
might
be
worshipped
in
those
Idolatrous
ways
.
So
that
it
is
most
apparent
,
that
these
Satyres
being
seldom
seen
and
of
strange
qualities
,
have
made
many
to
believe
that
they
were
Demons
;
nay
it
seems
their
Images
and
Pictures
have
been
taken
for
Devils
,
and
yet
are
but
meer
natural
Creatures
,
and
by
learned
men
accounted
a
kind
of
Apes
,
which
we
shall
now
prove
by
an
undeniable
instance
or
two
;
and
first
this
from
the
pen
of
that
learned
Physician
Nicholaus
Tulpius
,
who
saith
thus
:
In
our
remembrance
Frederick
Henry
Prince
of
Aurange
.
This
Satyre
was
four-footed
and
from
the
humane
shape
which
it
seems
to
bear
,
it
is
called
of
the
Indians
Orang
antang
,
homo
silvestris
,
a
wild
man
,
and
of
the
Africans
Quoias
morron
,
expressing
in
longitude
a
Child
of
three
years
old
,
and
in
crassitude
,
one
of
six
years
.
It
was
of
body
neither
fat
nor
lean
,
but
square
,
most
able
and
very
swift
.
And
of
its
joints
so
firm
,
and
the
Muscles
so
large
,
that
it
durst
undertake
and
could
do
any
thing
;
on
the
foreparts
altogether
smooth
,
and
rough
behind
,
and
covered
with
black
hairs
.
It
s
face
did
resemble
a
man
,
but
the
nose
broad
and
crooked
downwards
,
rugged
and
a
toothless
female
.
But
the
ears
were
not
different
from
humane
shape
.
As
neither
the
breast
,
adorned
on
both
sides
with
a
swelling
dug
(
for
it
was
of
the
feminine
Sex
)
the
belly
had
a
very
deep
navil
;
and
the
joints
,
both
those
above
and
those
below
,
had
such
an
exact
similitude
with
man
,
that
one
egg
doth
not
seem
more
like
another
.
Neither
was
there
a-wanting
a
requisite
commissure
to
the
arm
,
nor
the
order
of
fingers
to
the
hands
,
nor
an
humane
shape
to
the
thumb
,
or
a
prop
of
the
legs
to
the
thighs
,
or
of
the
heel
to
the
foot
.
Which
fit
and
decent
form
of
the
members
,
was
the
cause
that
for
most
part
it
did
go
upright
:
neither
did
it
lift
up
any
kind
of
weight
less
heavily
than
remove
it
easily
.
When
it
was
about
to
drink
it
would
hold
the
handle
of
the
Kan
with
the
one
hand
,
and
put
the
other
under
the
bottom
of
the
Cup
,
then
would
it
wipe
off
the
moysture
left
upon
its
lips
,
not
less
neatly
than
thou
shouldest
see
the
most
delicate
Courtier
.
Which
same
dexterity
it
did
observe
when
it
went
to
bed
.
For
lying
her
head
upon
the
Pillow
,
and
fitly
covering
her
body
with
the
Cloaths
,
it
did
hide
it self
no
otherwise
,
than
if
the
most
delicate
person
had
laid
there
.
Moreover
the
King
of
Samback
(
he
saith
)
did
one
time
tell
Samuel
Blomart
,
that
these
kind
of
Satyres
,
especially
the
Males
in
the
Iland
of
Borneo
,
have
so
great
boldness
of
mind
and
such
a
strong
compaction
of
Muscles
,
that
they
have
often
forceably
set
upon
armed
men
;
and
not
only
upon
the
weak
sex
of
Women
and
Girls
;
with
the
flagrant
desire
of
which
they
are
so
inflamed
,
that
catching
them
often
they
abuse
them
.
For
they
are
highly
prone
to
lust
(
which
is
common
to
these
,
with
the
lustful
Satyres
of
the
ancients
)
yea
sometimes
so
keen
and
salacious
,
that
therefore
the
Indian
Women
do
eschew
the
Woods
and
Groves
as
worse
than
a
Dog
or
a
Snake
;
in
which
these
impudent
animals
do
lie
hid
.
And
that
this
lascivious
animal
is
found
in
the
Eastern
Mountains
of
India
;
as
also
in
Africa
,
between
Sierra
,
Liona
,
and
the
Promontory
of
the
Mountain
,
where
(
perhaps
)
were
those
places
where
Plinius
lib.
5.
cap.
5.
affirmeth
that
upon
the
nights
there
was
seen
to
shine
frequent
Fires
of
the
Aegipanes
,
and
to
abound
with
the
lasciviousness
of
the
Satyres
,
who
do
love
craggy
Dens
and
Caves
,
and
shun
the
society
of
mankind
,
being
a
salacious
,
hairy
,
four-footed
Creature
,
with
human
shape
and
a
crooked
nose
.
But
that
the
foot
of
this
Creature
neither
hath
hoofs
nor
the
body
every
where
hairs
,
but
only
the
head
,
shoulders
and
back
.
The
rest
of
the
parts
are
smooth
,
and
the
Ears
are
not
sharp
.
So
that
from
hence
it
is
undeniably
true
,
that
there
are
such
Creatures
existent
in
nature
,
and
have
been
either
taken
for
Devils
or
the
Apparitions
of
Demons
in
this
shape
of
Satyres
,
as
Doctor
Brown
hath
well
observed
in
these
words
:
A
conceit
there
is
(
he
Pans
,
Fauns
and
Satyres
,
and
in
this
form
we
read
of
one
that
appeared
unto
Antony
in
the
Wilderness
.
The
same
is
also
confirmed
from
expositions
of
holy
Scripture
;
for
whereas
it
is
said
;
Thou
shalt
not
offer
unto
Devils
,
the
original
word
is
Sehhirim
,
that
is
rough
and
hairy
Goats
,
because
in
that
shape
the
Devil
most
often
appeared
,
as
is
expounded
by
the
Rabbins
,
as
Tremellius
hath
also
explained
.
But
saving
the
reputation
of
learned
Saint
Hierome
and
Dr
Brown
,
it
is
but
a
supposition
unproved
that
ever
the
Devil
appeared
in
the
shape
of
a
Goat
,
the
rise
of
the
opinion
was
only
because
the
Devil
was
worshipped
in
an
Idol
made
in
the
shape
of
a
Goat
.
3.
In
a
few
ages
past
when
Popish
ignorance
did
abound
,
there
was
no
discourse
more
common
(
which
yet
is
continued
amongst
the
vulgar
people
)
than
of
the
apparition
of
certain
Creatures
which
they
called
Fayries
,
that
were
of
very
little
stature
,
and
being
seen
would
soon
vanish
and
disappear
.
And
these
were
generally
believed
to
be
some
kind
of
Spirits
or
Demons
,
and
Paracelsus
held
them
to
be
a
kind
of
middle
Creatures
,
and
called
them
non-Adamicks
,
as
not
being
of
the
race
of
Adam
;
but
there
are
Authors
of
great
credit
and
veracity
,
that
affirm
,
there
have
been
Nations
of
such
people
called
Pygmies
.
And
though
Doctor
Brown
hath
learnedly
and
elegantly
handled
the
question
,
Whether
there
have
Ludovicus
Vives
.
And
though
Kircherus
with
his
wonted
impudence
do
conclude
in
these
words
:
Fabulosa
itaque
sunt
omnia
,
Marcus
Marci
,
a
late
Physician
of
no
mean
judgment
,
who
saith
thus
:
Quicquid
tamen
sit
de
his
,
Pygmaeos
&
olim
fuisse
,
&
nunc
esse
affirmamus
.
And
besides
the
testimony
of
Aristotle
,
Solinus
,
Pomponius
Mela
,
and
Aelian
,
he
relateth
these
.
But
those
(
he
saith
)
that
have
in
our
age
viewed
the
World
,
the
same
do
testifie
also
,
that
there
are
yet
Pygmies
in
And
though
Doctor
Brown
seem
to
sleight
it
,
yet
(
according
to
the
Proverb
)
one
eye-witness
is
more
to
be
credited
than
ten
that
have
it
but
by
the
ear
.
Odericus
in
his
History
of
India
doth
report
also
,
that
there
are
such
people
of
about
three
spans
high
,
which
also
is
confirmed
by
the
later
Odericus
.
And
to
these
affirmative
proofs
we
shall
add
that
of
the
learned
Philosopher
and
Physician
Baptista
Van
Helmont
,
in
English
thus
.
A
Wine
Merchant
(
he
saith
)
of
our
From
whence
all
understanding
and
unpartial
judgments
may
clearly
perceive
,
that
these
kind
of
Creatures
have
been
really
existent
in
the
World
,
and
are
and
may
be
so
still
in
Islands
and
Mountains
that
are
uninhabited
,
and
that
they
are
no
real
Demons
,
or
non-Adamick
Creatures
,
that
can
appear
and
become
invisible
when
they
please
,
as
Paracelsus
thinketh
.
But
that
either
they
were
truly
of
human
race
endowed
with
the
use
of
reason
and
speech
(
which
is
most
probable
)
or
at
least
that
they
were
some
little
kind
of
Apes
or
Satyres
,
that
having
their
secret
recesses
and
holes
in
the
Mountains
,
could
by
their
agility
and
nimbleness
soon
be
in
or
out
like
Conies
,
Weazels
,
Squirrels
,
and
the
like
.
4.
It
hath
been
no
less
a
mistake
about
those
Fishes
that
are
called
Tritones
,
Syrenes
,
Meir-maids
,
or
Marine
,
and
Sea-Men
,
and
Women
,
which
have
been
by
many
supposed
and
taken
to
be
Spirits
,
or
Demons
,
and
commonly
Nymphs
,
when
indeed
and
truth
they
are
reall
creatures
,
as
these
examples
do
make
manifest
.
The
first
of
which
we
shall
recite
from
the
faithful
pen
of
that
learned
Anatonist
Thomas
Bartholinus
,
who
was
Physician
to
Frederick
the
Various
things
(
he
saith
)
of
Meir-maids
are
extant
delivered
in
the
monuments
of
the
Ancients
,
that
are
partly
false
,
partly
true
.
It
is
not
far
Scaliger
(
in
lib.
2.
Histor.
Anim.
t.
108.
)
Rondoleti●s
,
Licetus
(
de
Spont
.
vin.
ort
.
)
Marcus
Marci
(
de
Ideis
)
P.
Boistuan
(
Histor.
Gall.
prod
.
T.
1.
c.
18.
)
At
Enchuysen
in
Holland
(
he
saith
)
the
shape
of
a
certain
Meirmaid
is
to
be
seen
painted
,
that
formerly
had
been
cast
upon
the
shore
,
by
the
force
of
the
waters
.
It
is
(
he
saith
)
in
the
mouth
of
our
common
people
,
that
a
Meir-maid
was
taken
in
Denmark
,
that
did
speak
,
foretel
things
to
come
,
and
spin
.
A
Father
of
the
Society
of
Jesus
returning
forth
of
India
to
Rome
,
had
seen
a
Sea-Man
there
adorned
with
an
Episcopal
Mitre
,
who
did
seem
to
have
in
the
next
corner
,
hardly
born
his
captivity
;
but
being
let
loose
,
and
turned
into
the
Sea
,
did
seem
to
render
thanks
for
his
liberty
,
by
bowing
of
his
body
before
he
went
under
water
,
which
(
he
saith
)
the
Jesuit
was
wont
to
tell
to
Corvinus
the
elder
,
as
his
Son
(
he
saith
)
told
me
at
Rome
.
But
this
being
but
a
story
told
to
Bartholinus
at
the
second
hand
,
and
but
primarily
from
the
mouth
of
a
Jesuit
(
who
doubtless
had
some
design
in
it
)
I
leave
it
to
the
judgment
of
the
Wise
and
Prudent
.
But
he
proceeds
thus
.
It
is
(
he
saith
)
most
certain
that
fishes
are
to
be
found
in
the
Ocean
,
that
represent
Terrestrial
Animals
in
shape
:
As
the
Sea-Fox
,
the
Wolf
,
the
Sea-Calf
,
the
Dog
,
the
Horse
,
&c.
Therefore
why
should
we
deny
humane
shape
to
Sea-monsters
?
Certainly
also
in
the
earth
there
are
Apes
,
which
wanting
reason
,
do
express
the
external
shape
and
gestures
of
Man
.
All
Sea-monsters
of
this
sort
we
referr
(
he
saith
)
to
the
kind
of
Phocae
or
Sea-Calves
.
There
was
(
he
saith
)
in
the
age
we
live
in
a
Sea-Man
taken
by
the
Merchants
of
the
West-India
Company
,
and
dissected
at
Leiden
by
Peter
Pavius
,
John
de
Laet
being
present
my
friend
(
he
saith
)
and
while
he
lived
,
a
great
and
most
knowing
person
of
the
things
of
America
and
of
Nature
.
The
head
and
the
breast
even
as
far
as
the
navil
was
of
an
humane
shape
,
but
from
the
navil
even
unto
the
extremities
,
it
was
deformed
flesh
,
without
the
sign
of
a
tail
.
But
that
I
may
not
(
he
saith
)
seem
to
impose
upon
the
Reader
,
the
hands
and
ribs
are
to
be
found
in
my
Study
or
Closet
,
which
I
owe
to
the
kindness
of
the
praised
Latius
.
We
have
(
he
saith
)
annexed
the
Picture
of
both
,
as
well
of
the
Meirmaid
erect
,
as
of
the
image
of
it
swimming
,
that
we
might
satisfie
the
dubitation
of
all
men
.
The
hand
doth
consist
of
five
fingers
,
as
ours
do
,
with
as
many
articulations
as
ours
,
but
that
only
is
singular
,
that
all
the
bones
of
the
fingers
are
broader
and
compressed
,
and
a
membrane
doth
joyn
them
together
in
course
,
as
in
volatiles
,
as
Geese
,
Ducks
,
&c.
which
do
help
to
stretch
forth
the
foot
in
the
water
.
The
extremity
of
the
two
middle
fingers
are
broader
,
the
extremities
of
the
other
two
sharp
.
The
radius
and
cubit
are
very
short
,
for
the
commodiousness
of
swimming
,
scarce
the
length
of
four
fingers
breadth
.
Neither
is
the
draught
of
the
shoulder
more
ample
.
The
ribs
are
long
and
thick
,
almost
exceeding
common
humane
ribs
a
third
part
.
Of
the
ribs
(
he
saith
)
are
beads
turned
or
thrown
,
a
present
remedy
for
the
pain
of
the
Hemorrhoides
,
which
the
praised
Latius
hath
observed
by
experience
.
Also
(
he
saith
)
that
Bracelets
being
made
of
the
bones
of
this
kind
of
Phocas
carried
to
Rome
,
applied
to
the
wrist
do
appease
the
Hemicrany
,
and
swimming
of
the
head
,
which
comes
again
,
if
they
be
laid
away
,
as
(
he
saith
)
the
most
illustrious
Nobleman
Cassianus
à
Puteo
,
(
most
worthy
of
Roman
Purple
)
hath
told
me
.
The
same
Noble
Puteus
(
he
saith
)
hath
shewed
me
the
picture
of
a
Meirmaid
in
his
Closet
,
which
not
many
years
before
,
was
driven
to
the
shore
of
Malta
.
A
certain
Spaniard
(
he
saith
)
told
me
,
that
Meirmaids
were
seen
in
India
having
the
Genital
members
of
Women
,
like
those
of
humane
kind
,
so
that
the
Fishers
do
bind
themselves
with
an
Oath
to
the
Magistrate
,
that
they
have
no
copulation
with
them
.
Bernardinus
Ginnarus
(
lib.
1.
c.
9.
de
Indico
itinere
,
edit
.
Neap.
1641.
)
doth
relate
that
Meirmaids
are
seen
,
in
the
vast
River
Cuama
,
near
the
head
of
Good
hope
,
which
in
the
middle
superior
part
are
like
to
the
form
of
men
,
that
is
,
with
round
head
,
but
immediately
joyned
to
the
breast
,
without
a
neck
,
with
ears
altogether
like
ours
,
and
so
their
eyes
,
lips
and
teeth
.
And
that
their
dugs
being
pressed
do
send
forth
most
white
milk
.
Therefore
he
concludeth
:
There
is
(
he
saith
)
so
great
difference
of
the
form
of
Meirmaids
,
with
the
Ancients
and
Moderns
,
that
it
is
no
wonder
,
that
some
do
account
them
figments
.
We
have
(
he
saith
)
the
hands
to
be
seen
with
eyes
,
and
we
shew
the
Meirmaids
to
be
such
,
as
in
truth
they
are
seen
to
be
.
Neither
do
the
hands
and
ribs
deceive
,
whose
Pictures
we
have
given
framed
according
to
the
truth
of
nature
.
5.
But
besides
these
there
are
other
Fishes
or
Sea-monsters
,
that
Alexander
ab
Alexandro
,
a
person
of
great
learning
and
experience
,
relateth
:
That
in
Epirus
a
Triton
or
Sea-Man
was
found
,
who
forth
of
the
Sea
did
ravish
Women
being
alone
upon
the
shore
:
But
being
taken
by
cunning
,
he
did
resemble
a
Man
with
all
his
members
,
but
did
refuse
meat
being
offered
,
so
that
he
died
with
hunger
and
wasting
,
as
being
in
a
strange
element
.
6.
Also
Ludovicus
Vives
doth
tell
us
this
story
:
In
our
age
(
he
7.
In
the
year
of
our
Lord
1403.
there
was
taken
a
Sea-woman
in
a
lake
of
Holland
,
thrown
thither
forth
of
the
Sea
,
and
was
carried
8.
To
these
we
shall
conclusively
add
one
story
of
sufficient
credit
In
the
year
1187.
being
the
33th
year
of
the
Reign
of
Henry
the
second
,
Bartholomew
de
Glanvile
,
Custos
of
the
Castle
of
Oreford
,
in
the
same
Castle
,
by
the
space
of
six
months
and
more
for
a
wonder
;
he
spake
not
a
word
.
All
manner
of
meats
h●
did
gladly
eat
,
but
most
greedily
raw
fish
after
he
had
crushed
out
all
the
moisture
.
Oftentimes
he
was
brought
to
the
Church
where
he
shewed
no
tokens
of
adoration
.
At
length
when
he
was
not
well
looked
to
,
he
stole
away
to
the
Sea
,
and
never
after
appeared
.
The
learned
Antiquary
Mr.
Camden
tells
this
same
Radulphus
Coggeshall
,
an
ancient
writer
,
and
that
Capillos
habebat
,
barbam
prolixam
&
pineatam
,
circa
pectus
nimium
pilosus
erat
,
&
hispidus
:
and
concludeth
:
Quicquid
nascatur
in
parte
naturae
ulla
,
&
in
mari
esse
,
&
non
omninò
commentitium
est
.
By
all
which
examples
we
may
be
rationally
satisfied
,
that
though
these
creatures
have
a
real
existence
in
nature
,
yet
because
of
their
strange
natures
,
shapes
and
properties
,
or
by
reason
of
their
being
rarely
seen
,
they
have
been
and
often
are
not
only
by
the
common
people
but
even
by
the
learned
taken
to
be
Devils
,
Spirits
or
the
effects
of
Inchantment
and
Witchcraft
.
And
therefore
men
that
would
judge
aright
must
take
heed
that
they
be
not
deceived
and
imposed
upon
by
relations
of
this
nature
,
and
also
of
all
such
things
as
may
be
acted
by
Imposture
and
confederacy
,
and
those
other
Physical
things
that
are
brought
to
pass
by
natural
causes
,
divers
sorts
of
which
are
recited
by
Ludovicus
Lavaterus
very
CHAP.
XVI
.
Of
Apparitions
in
general
,
and
of
some
unquestionable
stories
that
seem
to
prove
some
such
things
.
Of
those
apparitions
pretended
to
be
made
in
Beryls
and
Crystals
,
and
of
the
Astral
or
Sydereal
Spirit
.
IN
this
Treatise
we
have
before
sufficiently
proved
that
the
denying
of
the
existence
of
such
a
Witch
as
doth
make
a
visible
contract
with
the
Devil
,
or
upon
whose
body
he
sucketh
,
or
that
hath
carnal
copulation
with
a
Demon
,
and
that
is
transubstantiated
into
a
Cat
or
a
Dog
,
or
that
flyeth
in
the
air
;
doth
not
inferr
the
denial
of
Spirits
either
good
or
bad
,
nor
utterly
overthrow
the
truth
of
apparitions
,
or
of
such
things
as
seem
to
manifest
some
supernatural
operations
.
And
therefore
here
we
shall
fully
handle
the
question
of
Apparitions
,
and
things
that
seem
to
be
of
that
nature
,
and
that
in
this
order
.
1.
We
shall
not
meddle
with
Apparitions
in
the
large
extent
of
the
word
,
for
so
it
may
comprehend
the
appearing
of
new
Stars
,
Comets
,
Meteors
and
other
Portents
,
and
Prodigies
,
which
(
though
unusual
and
wonderous
)
have
yet
their
production
from
natural
causes
.
But
only
here
we
shall
treat
of
such
apparitions
as
are
taken
to
be
performed
by
supernatural
creatures
,
or
in
such
a
way
and
by
such
creatures
as
we
commonly
account
to
be
different
from
(
if
not
above
)
the
power
of
ordinary
and
visible
nature
,
as
of
Angels
good
or
bad
,
the
Souls
of
men
departed
,
or
their
Astral
Spirits
,
or
of
some
o●her
creatures
that
are
,
or
may
be
of
a
middle
nature
.
2.
As
for
the
apparitions
of
good
Angels
sent
by
God
in
times
past
,
both
in
sleep
and
otherwise
,
the
Scriptures
do
give
us
most
full
and
ample
assurance
,
as
these
few
instances
may
undeniably
demonstrate
.
1.
That
an
Angel
of
the
Lord
(
that
is
a
good
Angel
)
did
appear
visibly
unto
Manoah
and
his
wife
,
and
did
vocally
and
audibly
talk
and
discourse
with
them
both
,
and
did
after
in
both
their
sights
openly
and
visibly
ascend
in
the
flame
that
did
arise
from
the
altar
.
Now
a
more
plain
and
indubitable
apparition
visibly
seen
and
audibly
heard
than
this
cannot
be
found
nor
read
of
,
having
the
unquestionable
authority
of
sacred
writ
to
avouch
it
.
2.
Another
parallel
unto
it
,
and
of
equal
authority
,
verity
and
the
Angel
of
the
Lord
appeared
unto
Joseph
in
a
dream
,
and
bade
him
to
take
unto
him
Mary
his
wife
,
which
he
was
warned
to
take
the
child
,
and
his
mother
,
and
to
flee
into
was
commanded
by
an
Angel
,
after
the
death
of
Herod
,
that
appeared
in
a
dream
,
and
bade
him
to
take
the
young
child
and
his
mother
,
and
to
go
into
the
land
of
Israel
.
3.
Of
the
visible
apparition
of
evil
Angels
we
scarce
have
any
evidence
at
all
in
the
Scriptures
,
except
we
should
take
supposals
for
proofs
,
or
disputable
places
to
be
certain
demonstrations
,
or
wrest
and
hale
the
word
of
God
to
make
it
serve
our
preconceived
opinions
.
For
I
do
not
find
any
one
place
in
all
the
Scriptures
,
where
plainly
and
positively
any
apparition
of
evil
spirits
is
recorded
,
or
that
by
any
rational
and
necessary
consequence
such
a
visible
appearance
can
be
deduced
or
proved
:
For
we
have
clearly
proved
that
the
tempting
of
Evah
by
the
Serpent
doth
not
necessarily
inferr
,
that
it
was
by
a
visible
apparition
,
but
by
a
mental
delusion
;
and
that
that
of
Saul
and
the
Woman
of
Endor
,
or
the
Mistriss
of
the
bottle
,
was
neither
Samuel
in
Soul
and
Body
,
nor
his
Soul
alone
,
neither
the
Devil
in
his
shape
we
suppose
we
have
evinced
past
answer
;
and
that
the
tempting
of
our
blessed
Saviour
by
Satan
was
internal
,
or
at
least
the
greatest
part
of
it
;
so
that
there
doth
remain
but
little
of
certain
proof
of
the
apparition
of
Devils
in
that
gross
manner
,
and
so
common
and
frequent
as
many
do
too
peremptorily
affirm
:
yet
for
all
this
we
think
it
rational
to
grant
,
that
as
God
hath
in
times
past
often
sent
messages
by
good
Angels
,
for
the
teaching
,
counselling
and
comforting
of
his
servants
,
both
audibly
and
visibly
to
be
perceived
;
so
also
that
sometimes
God
might
not
only
send
evil
Spirits
internally
and
mentally
to
deceive
and
seduce
the
wicked
,
as
in
the
case
of
the
lying
spirit
in
the
mouth
of
Ahabs
Prophets
,
but
also
visibly
to
appear
to
terrifie
,
punish
and
destroy
the
wicked
,
or
to
make
way
for
the
manifestation
of
his
glory
.
And
the
Scriptures
that
mention
Demoniacks
,
and
such
as
are
commonly
said
to
be
possessed
,
(
though
that
were
not
by
an
essential
inhesion
,
but
by
an
effective
operation
both
upon
the
Souls
and
Bodies
of
the
persons
that
were
so
affected
and
afflicted
)
do
plainly
shew
that
the
operative
effects
of
the
Devils
power
was
both
heard
and
seen
by
their
words
and
actions
.
So
the
Devils
using
the
organs
of
the
man
in
whom
was
the
legion
of
them
,
they
besought
Christ
not
to
command
them
to
go
out
into
the
deep
,
but
besought
him
to
suffer
them
to
go
into
the
herd
of
swine
:
Which
plainly
sheweth
that
their
words
were
audible
,
and
were
heard
of
the
multitude
that
were
by
,
and
the
acts
that
they
performed
were
visible
enough
,
for
by
the
power
of
the
Devil
he
brake
the
chains
and
fetters
,
wherewithal
he
was
bound
,
and
was
driven
of
the
Devil
into
the
wilderness
,
and
that
these
Devils
went
forth
of
the
man
,
and
entered
in
amongst
the
herd
of
swine
,
by
whose
effective
power
the
swine
ran
violently
down
a
steep
rock
into
the
sea
,
and
were
drowned
.
And
this
doth
plainly
manifest
the
present
operation
of
the
Devils
,
that
was
apparent
both
by
the
words
and
actions
,
that
were
both
to
be
seen
and
heard
;
so
that
this
in
that
large
sense
,
that
it
is
usually
taken
in
,
was
a
real
apparition
of
Devils
,
or
at
least
equivalent
thereunto
.
For
we
do
but
here
inquire
after
such
appearances
of
Devils
,
that
do
necessarily
infer
their
presence
in
operating
so
in
and
upon
creatures
or
corporeal
matter
,
that
by
sight
,
hearing
,
or
other
of
the
senses
,
it
may
certainly
be
manifest
to
work
above
the
ordinary
power
of
nature
,
and
may
induce
us
rationally
by
the
testimony
of
our
senses
,
to
believe
that
those
things
are
brought
to
pass
by
those
creatures
that
we
call
Demons
,
as
many
of
these
persons
,
who
were
said
to
have
been
or
to
be
afflicted
with
Devils
,
were
in
the
days
of
our
bl●ssed
Saviours
remaining
in
the
flesh
.
4.
But
though
it
be
never
so
freely
and
fully
granted
,
that
in
the
ages
and
times
mentioned
in
the
Old
and
New
Testament
(
nay
it
may
be
for
a
century
or
more
after
)
there
were
persons
that
were
possessed
and
afflicted
with
Devils
,
and
also
that
for
that
time
there
were
many
miracles
wrought
:
Yet
now
it
will
be
said
that
miracles
are
totally
ceased
as
not
being
any
way
necessary
to
confirm
the
Gospel
,
which
is
now
established
and
setled
.
This
we
confess
is
so
strongly
and
convincingly
proved
by
the
Divines
of
the
reformed
Churches
,
that
we
account
him
wilfully
blind
that
will
oppose
it
.
Yet
notwithstanding
all
this
that
miracles
are
totally
ceased
,
I
grant
that
there
are
some
strange
things
that
have
happened
in
late
ages
,
and
some
in
our
own
time
,
that
cannot
be
any
way
solved
by
meer
ordinary
natural
causes
,
and
apparitions
made
by
some
kind
of
creatures
that
must
be
derived
from
some
such
causes
as
those
of
good
or
bad
Spirits
,
or
from
creatures
of
the
like
nature
.
And
that
though
miracles
be
ceased
,
it
will
not
therefore
follow
that
every
thing
that
hath
a
cause
above
or
differing
from
the
usual
and
ordinary
course
of
nature
,
must
be
also
ceased
,
for
quanquam
nunc
non
sint
miracula
,
possint
tamen
esse
miranda
:
and
though
that
miracles
be
ceased
,
yet
it
will
not
follow
that
apparitions
are
so
also
,
because
apparitions
are
not
miracles
;
for
a
good
Angel
to
be
sent
and
to
appear
,
cannot
be
said
to
be
a
miracle
,
because
it
is
the
end
for
which
he
was
created
,
they
(
that
is
the
Angels
)
are
all
ministring
spirits
sent
forth
for
the
good
of
those
that
shall
be
heirs
of
Salvation
.
And
it
cannot
be
said
otherwise
of
evil
Angels
or
of
any
other
creatures
that
may
make
these
apparitions
,
for
as
they
are
and
must
be
creatures
,
so
there
is
and
must
be
some
certain
ends
,
for
which
they
were
created
and
are
imployed
unto
.
5.
But
to
prove
the
truth
of
apparitions
,
or
other
strange
Phenomena's
equivalent
unto
them
,
as
to
have
been
truly
performed
as
matters
of
fact
is
extream
difficult
and
almost
impossible
,
because
the
Histories
and
relations
of
things
of
this
nature
are
most
strangely
fabulous
,
and
therefore
are
by
no
means
to
be
relied
upon
,
as
will
most
manifestly
appear
by
undeniable
reasons
,
if
we
examine
them
in
divided
members
in
this
order
.
1.
The
Histories
and
relations
that
are
given
either
by
the
Poets
,
or
most
of
the
ancient
Philosophers
,
of
these
things
,
are
so
seemingly
impossible
,
and
so
extreamly
fictitious
,
as
he
must
of
necessity
have
in
a
manner
totally
forsaken
his
own
reason
,
that
can
give
any
credit
at
all
unto
them
.
And
especially
they
are
so
fraught
with
the
horrible
fables
of
the
numerousness
of
their
feigned
gods
,
demigods
,
spirits
,
hobgoblins
,
Lares
,
Lemures
,
Mens
shadows
and
the
like
,
that
they
would
make
a
man
believe
that
the
world
was
full
of
nothing
else
,
and
this
was
chiefly
done
to
uphold
their
Idolatrous
and
superstitious
Religion
.
And
all
these
kind
of
authors
that
have
written
from
the
time
of
Homer
until
the
end
of
the
ages
in
which
the
two
Plinies
and
Plutarch
lived
,
have
but
run
the
same
course
,
all
their
relations
tasting
of
the
leaven
of
impossibilities
,
superstition
and
fabulousness
.
2.
And
if
we
look
into
the
Pontificial
Writers
,
especially
those
that
have
recorded
stories
of
this
nature
since
the
sixth
century
,
we
shall
find
such
a
Rhapsodie
,
and
heap
of
Bombast
lies
and
invented
fables
both
of
apparitions
and
Witches
,
that
no
rational
man
can
well
give
assent
to
one
of
a
thousand
of
them
,
they
seem
so
incredible
,
that
they
would
rather
make
a
wise
man
diffident
of
all
such
matters
of
fact
,
than
to
yield
credit
to
any
.
And
a
man
might
as
reasonably
believe
the
forged
and
lying
miracles
of
Mahomet
,
as
those
monkish
fables
.
For
the
extream
desire
that
those
Authors
had
to
advance
their
false
and
feigned
Doctrine
of
Purgatory
,
and
thereby
to
uphold
the
gain
and
benefit
that
was
gotten
by
injoining
such
and
such
penances
and
eleemosynary
deeds
to
redeem
Souls
from
thence
,
did
drive
them
on
to
invent
thousands
of
false
stories
of
the
apparitions
of
Souls
after
death
,
which
had
not
one
jot
of
truth
in
them
at
all
.
3.
Those
that
are
called
the
Reformed
Divines
(
because
they
returned
to
that
pure
and
true
Doctrine
and
Worship
,
that
had
been
settled
and
practised
in
those
foregoing
ages
that
were
truly
Catholick
and
Apostolick
)
being
altogether
intent
about
the
main
and
principal
points
of
the
Faith
,
and
those
that
concerned
the
true
worship
of
God
,
did
take
little
heed
to
the
matters
of
this
nature
,
as
being
more
circumstantial
,
and
therefore
not
by
them
accounted
so
essential
and
necessary
.
From
whence
it
came
to
pass
that
Lambertus
Danaeus
,
Hemmingius
,
Erastus
and
others
,
did
without
due
examination
and
circumspection
receive
the
opinions
and
stories
of
the
Papists
hand
over
head
.
From
whence
(
I
conceive
)
it
came
to
pass
that
Ludovicus
Lavaterus
a
learned
Divine
of
the
reformed
Religion
at
Zurich
did
write
a
book
of
apparitions
and
such
matters
,
but
brought
no
other
proofs
of
the
truth
of
these
things
de
facto
,
but
the
often
repeated
stories
of
Heathenish
Authors
,
and
some
few
from
Ecclesiastick
Authors
,
that
are
of
dubious
credit
,
but
not
any
one
of
his
own
knowledge
.
6.
But
if
we
come
to
consider
the
Histories
of
late
that
are
reported
of
apparitions
,
and
such
like
things
that
must
of
necessity
have
something
in
them
,
that
resembles
a
supernatural
cause
,
we
may
in
part
receive
more
ample
satisfaction
,
which
will
be
manifest
in
these
few
following
particulars
.
1.
Meric
Casaubon
Doctor
of
Divinity
,
in
his
treatise
of
Credulity
and
Incredulity
(
sometimes
by
us
quoted
before
)
hath
strongly
indeavoured
to
make
good
all
those
impossible
and
absurd
things
that
are
ascribed
unto
Witches
:
which
though
he
hath
pitifully
failed
to
perform
,
yet
hath
he
said
enough
that
may
serve
to
prove
that
there
are
many
strange
things
that
seem
to
prove
the
being
of
Demons
or
Spirits
,
though
he
have
not
brought
any
one
story
of
his
own
knowledge
or
that
was
done
in
his
time
.
And
we
have
shewed
before
that
apparitions
are
no
certain
ground
for
Christians
to
believe
the
existence
of
Demons
by
,
but
the
word
of
God
.
But
in
his
Preface
to
that
piece
of
the
relation
concerning
Dr.
Dee
,
he
relateth
two
stories
told
by
that
venerable
and
learned
Prelate
Bishop
Andrews
to
his
Father
Isaac
Casaubon
.
The
one
(
he
saith
)
concerning
a
noted
or
at
least
by
many
suspected
Witch
or
Sorceress
,
which
the
Devil
in
a
strange
shape
did
wait
upon
(
or
for
rather
)
at
her
death
.
The
other
concerning
a
Man
,
who
after
his
death
was
restored
to
life
to
make
confession
of
a
horrible
murther
committed
upon
his
own
Wife
,
for
which
he
had
never
been
suspected
.
And
both
these
(
he
saith
)
that
learned
Bishop
did
believe
to
be
true
,
but
for
one
of
them
it
seems
,
he
did
undertake
upon
his
own
knowledge
,
to
wit
that
of
the
apparition
,
and
the
other
he
had
from
an
eye-witness
.
And
considering
the
condition
of
Bishop
Andrews
both
for
learning
and
piety
,
the
relations
are
of
much
weight
,
and
they
may
be
seen
at
large
in
the
forecited
Preface
.
2.
I
cannot
but
much
wonder
that
Dr.
Henry
Moore
,
a
grave
person
,
and
one
that
for
many
years
hath
resided
in
a
most
learned
and
flourishing
Academy
,
whose
name
is
much
taken
notice
of
both
at
home
and
abroad
,
having
published
so
many
books
,
should
make
such
bad
choice
of
the
Authors
from
whom
he
takes
his
stories
,
or
that
he
should
pitch
upon
those
that
seem
so
fabulous
,
impossible
and
incredible
.
And
that
I
may
not
seem
to
tax
him
without
cause
,
Silesia
,
Anno
1591.
the
other
of
Johannes
Cunti●
a
Citizen
of
Pentsh
in
Silesia
,
and
to
tell
whether
he
can
rationally
believe
those
things
either
to
have
been
true
or
possible
.
And
as
for
the
Author
Martinus
Weinrichius
a
Silesian
Physician
,
I
cannot
find
any
thing
either
of
his
fame
or
writings
,
and
it
is
most
strange
that
he
should
be
omitted
by
that
diligent
and
unpartial
Author
Melchior
Adams
;
And
there
had
been
far
better
Authors
and
of
more
credit
to
have
pitcht
upon
for
such
like
stories
,
than
either
Bodinus
or
Remigius
;
neither
can
there
be
much
credit
given
to
any
of
the
stories
that
he
relates
,
except
it
be
that
of
the
Pied-Piper
,
which
some
do
interpret
far
otherwise
.
3.
There
was
a
Treatise
called
,
the
Devil
of
Mascon
,
or
a
true
relation
of
the
chief
things
which
an
unclean
spirit
did
and
said
at
Mascon
in
Burgundy
,
in
the
House
of
Mr
Francis
Perreaud
Minister
of
the
reformed
Church
in
the
same
Town
,
written
by
the
said
Perreaud
soon
after
the
Apparition
which
was
in
the
year
1612.
but
was
not
published
until
the
year
1653.
which
was
41.
years
after
the
thing
was
said
to
be
acted
.
It
seems
it
was
translated
by
Dr
Peter
Du
Moulin
,
the
Son
of
the
learned
and
reverend
Peter
Du
Moulin
,
at
the
request
of
the
honourable
and
learned
person
Mr
Boyle
.
The
most
of
the
things
had
been
known
unto
Mr
Du
Moulin
the
Father
,
when
he
was
President
of
a
National
Synod
in
those
parts
,
to
whom
also
the
said
Perreaud
was
well
known
,
who
was
a
religious
,
well
poised
,
venerable
Divine
.
And
Mr
Boyle
saith
,
that
he
had
had
converse
with
this
pious
Author
at
Geneva
,
and
had
inquired
after
the
Writer
,
and
some
passages
of
the
Book
,
which
overcame
all
his
setled
indisposedness
to
believe
strange
things
.
The
Character
given
of
this
Author
,
and
the
assent
of
such
learned
persons
to
the
things
related
,
have
gained
an
ample
suffrage
to
give
credit
to
them
also
.
But
notwithstanding
all
this
,
there
are
many
passages
in
the
relation
that
a
quick-sighted
Critick
would
find
to
be
either
contradictory
or
inconsistent
,
and
it
cannot
rationally
be
thought
that
he
was
a
Cacodemon
,
his
actions
were
so
harmless
,
civil
,
and
ludicrous
;
and
if
he
were
to
be
believed
(
and
in
some
things
he
did
speak
truth
,
and
the
Minister
himself
Mr
Perreaud
did
in
some
things
give
credit
to
him
)
he
was
no
Devil
,
but
hoped
to
be
saved
by
Jesus
Christ
.
But
whether
a
Devil
or
not
,
yet
the
story
for
substance
doth
sufficiently
prove
the
existence
of
such
kind
of
Demons
,
that
can
work
strange
and
odd
feats
.
4.
Mr
Baxter
a
person
of
great
learning
and
piety
,
whose
judgment
I
know
many
are
very
incredulous
herein
,
and
will
hardly
believe
that
there
have
been
such
Apparitions
.
For
my
own
part
(
he
saith
)
though
I
am
as
suspicious
as
most
in
such
reports
,
and
do
believe
that
most
of
them
are
conceits
or
delusions
,
yet
having
been
very
diligently
inquisitive
in
such
Cases
,
I
have
received
undoubted
testimony
of
the
truth
of
such
Apparitions
,
some
from
the
mouths
of
men
of
undoubted
honesty
and
godliness
,
and
some
from
the
report
of
multitudes
of
persons
,
who
heard
or
saw
.
Were
it
fit
here
to
name
the
persons
,
I
could
send
you
to
them
yet
living
,
by
whom
you
would
be
as
fully
satisfied
as
I
:
Houses
that
have
been
so
frequently
haunted
with
such
terrors
,
that
the
inhabitants
successively
have
been
witnesses
of
it
.
7.
Though
some
of
these
last
recited
testimonies
might
sufficiently
convince
the
most
obstinate
and
incredulous
,
that
there
are
Apparitions
and
some
other
such
strange
accidents
that
cannot
be
solved
by
the
supposed
principles
of
matter
and
motion
,
but
that
do
necessarily
require
some
other
causes
,
that
are
above
or
different
from
the
visible
and
ordinary
course
of
nature
;
yet
because
it
is
a
point
dark
and
mystical
,
and
of
great
concern
and
weight
,
we
shall
add
some
unquestionable
testimonies
,
either
from
our
own
Annals
,
or
matters
of
fact
that
we
know
to
be
true
of
our
own
certain
knowledge
,
that
thereby
it
may
undoubtedly
appear
,
that
there
are
effects
that
exceed
the
ordinary
power
of
natural
causes
,
and
may
for
ever
convince
all
Atheistical
minds
,
of
which
in
this
order
.
1.
In
the
first
year
of
Edward
the
Sixth
,
Anno
Domini
1551.
on
St.
Valentines
day
,
at
Feversham
in
Kent
,
one
Arden
a
Gentleman
Canterbury
:
Michael
Mr
Arden's
Man
was
hang'd
in
Chains
at
Feversham
,
and
a
Maiden
burnt
:
Mosbie
and
his
Sister
were
hanged
in
Smithfield
at
London
:
Greene
which
had
fled
,
came
again
certain
years
after
,
and
was
hanged
in
Chains
in
the
High-way
against
Feversham
,
and
black
Will
the
Ruffian
,
that
was
hired
to
do
that
act
,
after
his
first
escape
was
apprehended
,
and
burnt
on
a
Scaffold
at
Flushing
in
Zealand
.
The
same
horrid
murther
is
more
at
large
related
by
Hollingshead
,
who
lived
at
that
time
,
and
had
information
of
all
the
particulars
,
This
one
thing
(
he
faith
)
seemeth
very
strange
and
notable
touching
Mr
Arden
,
that
in
the
place
he
was
laid
,
being
dead
,
all
the
proportion
of
his
body
might
be
seen
two
years
after
and
more
,
so
plain
as
could
be
,
for
the
grass
did
not
grow
where
his
body
had
touched
,
but
between
his
legs
,
between
his
arms
and
about
the
hollowness
of
his
neck
,
and
round
about
his
body
:
And
where
his
legs
,
arms
,
head
,
or
any
part
of
his
body
had
touched
,
no
grass
growed
at
all
of
all
that
time
.
So
that
many
strangers
came
in
that
mean
time
,
beside
the
Townsmen
,
to
see
the
print
of
his
body
there
on
the
ground
in
that
Field
,
which
Field
he
had
(
as
some
have
reported
)
cruelly
taken
from
a
Woman
,
that
had
been
a
Widdow
to
one
Cooke
,
and
after
Married
to
one
Richard
Read
a
Marriner
,
to
the
great
hinderance
of
her
and
her
Husband
the
said
Read
,
for
they
had
long
enjoyed
it
by
a
Lease
which
they
had
of
it
for
many
years
not
then
expired
.
Nevertheless
he
got
it
from
them
,
for
the
which
,
the
said
Reads
Wife
not
only
exclaimed
against
him
in
shedding
many
〈◊〉
salt
tear
,
but
also
cursed
him
most
bitterly
even
to
his
face
,
wishing
many
a
vengeance
to
light
upon
him
,
and
that
all
the
World
might
wonder
on
him
,
which
was
thought
then
to
come
to
pass
,
when
he
was
thus
murthered
and
lay
in
that
Field
,
from
midnight
till
the
morning
,
and
so
all
that
day
,
being
the
Fair-day
,
till
night
,
all
the
which
day
there
were
many
hundreds
of
people
came
wondring
about
him
.
From
whence
we
may
take
this
Observation
.
As
it
is
most
certain
that
this
is
a
true
and
punctual
relation
given
us
by
Hollingshead
,
as
being
a
publick
thing
done
in
the
face
of
a
2.
In
the
second
year
of
the
Reign
of
King
James
of
famous
memory
,
a
strange
accident
happened
,
to
the
terror
of
all
bloody
Anne
Waters
enticed
by
a
lover
But
we
shall
give
it
more
at
large
as
it
was
taken
from
the
mouths
of
Thomas
Haworths
Wife
,
her
Husband
being
the
dreamer
and
discoverer
,
and
from
his
Son
,
who
together
with
many
more
,
who
both
remember
and
can
affirm
every
particular
thereof
,
the
Narrative
was
taken
April
the
17th
1663.
and
is
this
.
In
the
year
abovesaid
,
John
Waters
of
Lower
Darwen
in
the
County
of
Lancaster
Gardiner
,
by
reason
of
his
calling
was
much
absent
from
his
Family
:
In
which
his
absence
,
his
Wife
(
not
without
cause
)
was
suspected
of
incontinency
with
one
Gyles
Haworth
of
the
same
Town
;
this
Gyles
Haworth
and
Waters
Wife
conspired
and
contrived
the
death
of
Waters
in
this
manner
.
They
contracted
with
one
Ribchester
a
poor
man
to
kill
this
Waters
.
As
soon
as
Waters
came
home
and
went
to
bed
,
Gyles
Haworth
and
Waters
Wife
conducted
the
hired
Executioner
to
the
said
Waters
.
Who
seeing
him
so
innocently
laid
betwixt
his
two
small
Children
in
Bed
,
repented
of
his
enterprize
,
and
totally
refused
to
kill
him
.
Gyles
Haworth
displeased
with
the
faint-heartedness
of
Ribchester
,
takes
the
Axe
into
his
own
hand
,
and
dashed
out
his
brains
:
The
Murderers
buried
him
in
a
Cow
house
,
Waters
being
long
missing
the
Neighbourhood
asked
his
Wife
for
him
;
she
denied
that
she
knew
where
he
was
.
Thereupon
publick
search
was
made
for
him
in
all
pits
round
about
,
lest
he
should
have
casually
fallen
into
any
of
them
.
One
Thomas
Haworth
of
the
said
Town
Yeoman
,
was
for
many
nights
together
,
much
troubled
with
broken
sleeps
and
dreams
of
the
murder
;
he
revealed
his
dreams
to
his
Wife
,
but
she
laboured
the
concealment
of
them
a
long
time
:
This
Thomas
Haworth
had
occasion
to
pass
by
the
House
every
day
where
the
murder
was
done
,
and
did
call
and
inquire
for
Waters
,
as
often
as
he
went
near
the
House
.
One
day
he
went
into
the
House
to
ask
for
him
,
and
there
was
a
Neighbour
who
said
to
Thomas
Haworth
,
It
's
said
that
Waters
lies
under
this
stone
,
(
pointing
to
the
Hearth-stone
)
to
which
Thomas
Haworth
replied
,
And
I
have
dreamed
that
he
is
under
a
stone
not
far
distant
.
The
Constable
of
the
said
Town
being
accidentally
in
the
said
House
(
his
name
Myles
Aspinall
)
urged
Thomas
Haworth
to
make
known
more
at
large
what
he
had
dreamed
,
which
he
relateth
thus
.
I
have
(
quoth
he
)
many
a
time
within
this
eight
weeks
(
for
so
long
it
was
since
the
murder
)
dreamed
very
restlesly
,
that
Waters
was
murdered
and
buried
under
a
broad
stone
in
the
Cow-house
;
I
have
told
my
troubled
dreams
to
my
Wife
alone
,
but
she
refuses
to
let
me
make
it
known
:
But
I
am
not
able
to
conceal
my
dreams
any
longer
,
my
sleep
departs
from
me
,
I
am
pressed
and
troubled
with
fearful
dreams
which
I
cannot
bear
any
longer
,
and
they
increase
upon
me
.
The
Constable
hearing
this
made
search
immediately
upon
it
,
and
found
as
he
had
dreamed
the
murdered
body
eight
weeks
buried
under
a
flat
stone
in
the
Cow-house
;
Ribchester
and
Gyles
Haworth
fled
and
never
came
again
.
Anne
Waters
(
for
so
was
Waters
Wifes
name
)
being
apprehended
,
confessed
the
murder
,
and
was
burned
.
From
whence
we
may
observe
this
.
1.
That
this
is
the
full
and
punctual
relation
of
this
bloody
and
execrable
murder
from
Haworths
Wife
(
who
then
was
a
very
old
Richard
Baker
writes
,
but
only
they
say
his
brains
were
dashed
out
with
an
Axe
,
and
he
saith
he
was
strangled
,
which
is
only
a
circumstance
of
the
manner
,
but
in
the
matter
they
both
agree
,
that
it
was
a
certain
truth
that
Waters
was
murdered
,
and
Sir
Richard
Bakers
information
might
fail
in
that
particular
of
the
manner
of
it
.
And
if
it
be
thought
strange
that
the
two
little
Children
did
know
nothing
of
it
,
it
is
certain
that
they
were
much
too
young
,
and
said
that
they
were
twins
,
not
above
half
a
year
old
.
But
the
only
matter
that
we
have
brought
it
for
,
is
the
extraordinary
way
of
its
discovery
by
Thomas
Haworths
dreaming
,
in
which
point
both
the
relations
closely
agree
,
and
was
the
chief
and
only
reason
why
Sir
Richard
Baker
put
it
in
his
Chronicle
.
And
the
same
also
more
at
large
Stow
hath
recorded
in
his
Chronicle
.
Now
what
should
the
cause
be
that
Thomas
Haworth
should
be
hindred
of
his
sleep
,
and
have
restless
dreams
,
and
that
his
dream
should
hit
so
punctually
of
the
place
where
he
was
buried
,
more
than
any
other
person
in
the
same
Town
?
certainly
it
cannot
be
referred
to
fortune
and
chance
,
for
they
have
no
causality
at
all
,
and
are
but
only
names
that
we
impose
upon
certain
effects
and
accidents
:
Te
facimus
fortuna
Deum
,
coeloque
locamus
,
as
said
the
Poet.
Neither
can
it
rationally
be
thought
to
be
melancholy
,
because
that
though
it
be
a
subtil
humour
,
and
render
those
that
are
affected
therewith
very
imaginative
and
thoughtful
,
yet
supposing
Thomas
Haworth
to
be
of
that
temperament
and
disposition
,
it
might
make
him
more
deeply
to
think
and
meditate
upon
the
rumour
of
Waters
being
awanting
or
upon
suspicion
of
his
murder
,
but
could
not
in
dreams
inform
him
to
know
precisely
the
place
where
he
was
buried
.
And
if
some
should
imagine
it
to
be
the
Soul
of
the
murthered
person
Waters
,
as
doubtless
a
Papist
would
be
ready
to
affirm
,
yet
is
that
opinion
directly
contrary
to
the
Scriptures
,
and
sufficiently
confuted
by
the
reformed
Divines
.
And
if
it
should
be
referred
to
the
operation
of
the
Astral
or
Sydereal
spirit
,
that
is
an
opinion
but
imbraced
by
few
,
and
is
hard
to
prove
to
be
a
certain
verity
,
of
which
we
shall
speak
largely
anon
.
Neither
can
it
by
any
sound
reason
be
thought
to
be
the
Devil
,
because
it
is
manifest
that
God
doth
not
use
the
ministry
of
evil
Angels
for
any
good
end
,
as
for
the
discovery
of
murther
,
and
the
bringing
of
the
guilty
persons
to
condign
punishment
;
but
on
the
contrary
he
useth
their
service
for
to
tempt
,
seduce
,
deceive
,
punish
and
torment
.
Therefore
we
conceive
that
it
was
brought
to
pass
by
the
finger
of
God
,
who
either
immediately
by
himself
,
or
by
the
ministry
of
a
good
Angel
,
did
represent
those
dreams
to
Thomas
Haworth
,
and
revealed
the
precise
place
of
Waters
burial
.
3.
About
the
year
of
our
Lord
1623
or
24
one
Fletcher
of
Thornton
Brigs
,
who
had
been
formerly
kind
with
one
Ralph
Raynard
,
who
kept
an
Inn
within
half
a
mile
from
Rascall
in
the
high
road
way
betwixt
York
and
Thuske
,
his
Sister
living
with
him
.
This
Raynard
continued
in
unlawful
lust
with
the
said
Fletchers
Wife
,
who
not
content
therewith
conspired
the
death
of
Fletcher
,
one
Mark
Dunn
being
made
privy
and
hired
to
assist
in
the
murther
.
Which
Raynard
and
Dunn
accomplished
upon
the
May-day
by
drowning
Fletcher
,
as
they
came
all
three
together
from
a
Town
called
Huby
,
and
acquainting
the
wife
with
the
deed
she
gave
them
a
Sack
therein
to
convey
his
body
,
which
they
did
and
buried
it
in
Raynards
backside
or
Crost
where
an
old
Oak-root
had
been
stubbed
up
,
and
sowed
Mustard-seed
upon
the
place
thereby
to
hide
it
.
So
they
continued
their
wicked
course
of
lust
and
drunkenness
,
and
the
neighbours
did
much
wonder
at
Fletchers
absence
,
but
his
wife
did
excuse
it
,
and
said
that
he
was
but
gone
aside
for
fear
of
some
Writs
being
served
upon
him
.
And
so
it
continued
until
about
the
seventh
day
of
July
,
when
Raynard
going
to
Topcliffe
Fair
,
and
setting
up
his
Horse
in
the
Stable
,
the
spirit
of
Fletcher
in
his
usual
shape
and
habit
did
appear
unto
him
,
and
said
,
Oh
Raph
,
repent
,
repent
,
for
my
revenge
is
at
hand
;
and
ever
after
until
he
was
put
in
the
Goal
,
it
seemed
to
stand
before
him
,
whereby
he
became
sad
and
restless
:
And
his
own
Sister
over
hearing
his
confession
and
relation
of
it
to
another
person
,
did
through
fear
of
losing
her
own
life
,
immediately
reveal
it
to
Sir
William
Sheffield
,
who
lived
in
Rascall
,
and
was
a
Justice
of
Peace
.
Whereupon
they
were
all
three
apprehended
and
sent
to
the
Gaol
at
York
,
where
they
were
all
three
condemned
,
and
so
executed
accordingly
near
to
the
place
where
Raynard
lived
,
and
where
Fletcher
was
buried
,
the
two
men
being
hung
up
in
irons
,
and
the
woman
buried
under
the
Gallows
.
I
have
recited
this
story
punctually
as
a
thing
that
hath
been
very
much
fixed
in
my
memory
,
being
then
but
young
,
and
as
a
certain
truth
,
I
being
(
with
many
more
)
an
ear-witness
of
their
confessions
and
an
eye-witness
of
their
Executions
,
and
likewise
saw
Fletcher
when
he
was
taken
up
,
where
they
had
buried
him
in
his
cloaths
,
which
were
a
green
fustian
doublet
pinkt
upon
white
,
gray
breeches
,
and
his
walking
boots
and
brass
spurrs
without
rowels
.
Some
will
say
there
was
no
extrinsick
apparition
to
Raynard
at
4.
About
the
year
of
our
Lord
1632.
(
as
near
as
I
can
remember
one
Walker
a
Yeoman-man
of
good
Estate
,
and
a
Widower
,
who
had
a
young
Woman
to
his
Kinswoman
that
kept
his
House
,
who
was
by
the
Neighbours
suspected
to
be
with
child
,
and
was
towards
the
dark
of
the
evening
one
night
sent
away
with
one
Mark
Sharp
who
was
a
Collier
,
or
one
that
digged
coals
under
ground
,
and
one
that
had
been
born
in
Blakeburn
Hundred
in
Lancashire
,
and
so
she
was
not
heard
of
a
long
time
,
and
no
noise
,
or
little
was
made
about
it
.
In
the
winter
time
after
one
James
Graham
or
Grime
(
for
so
in
that
Country
they
call
them
)
being
a
Miller
,
and
living
about
two
miles
from
the
place
where
Walker
lived
,
was
one
night
alone
very
late
in
the
Mill
grinding
Corn
,
and
as
about
twelve
or
one
a
clock
at
night
he
came
down
the
stairs
from
having
been
putting
Corn
in
the
Hopper
,
the
Mill
doors
being
shut
,
there
stood
a
Woman
upon
the
midst
of
the
floor
with
her
hair
about
her
head
,
hanging
down
,
and
all
bloody
;
with
five
large
wounds
in
her
head
:
He
being
much
affrighted
and
amazed
,
begun
to
bless
him
,
and
at
last
asked
her
who
she
was
,
and
what
she
wanted
;
to
which
she
said
,
I
am
the
Spirit
of
such
a
Woman
,
who
lived
with
Walker
,
and
being
got
with
child
by
him
;
he
promised
me
to
send
me
to
a
private
place
,
where
I
should
be
well
lookt
to
until
I
was
brought
in
bed
,
and
well
again
,
and
then
I
should
come
again
,
and
keep
his
house
.
And
accordingly
(
said
the
apparition
)
I
was
one
night
late
sent
away
with
one
Mark
Sharp
,
who
upon
a
Moor
(
naming
a
place
that
the
Miller
knew
)
slew
me
with
a
pick
(
such
as
men
dig
coals
withal
)
and
gave
me
these
five
wounds
,
and
after
threw
my
body
into
a
coal-pit
hard
by
,
and
hid
the
pick
under
a
bank
,
and
his
shoos
and
stockings
being
bloody
he
endeavoured
to
wash
,
but
seeing
the
blood
would
not
wash
forth
he
hid
them
there
.
And
the
apparition
further
told
the
Miller
that
he
must
be
the
Man
to
reveal
it
,
or
else
that
she
must
still
appear
,
and
haunt
him
.
The
Miller
returned
home
very
sad
and
heavy
,
but
spoke
not
one
word
of
what
he
had
seen
,
but
eschewed
as
much
as
he
could
to
stay
in
the
Mill
within
night
without
company
,
thinking
thereby
to
escape
the
seeing
again
of
that
frightful
apparition
.
But
notwithstanding
one
night
when
it
begun
to
be
dark
,
the
apparition
met
him
again
,
and
seemed
very
fierce
and
cruel
,
and
threatned
him
that
if
he
did
not
reveal
the
murder
she
would
continually
pursue
and
haunt
him
.
Yet
for
all
this
he
still
concealed
it
,
until
S.
Thomas
Eve
before
Christmas
,
when
being
soon
after
Sun-set
walking
in
his
Garden
she
appeared
again
,
and
then
so
threatned
and
affrighted
him
that
he
faithfully
promised
to
reveal
it
next
morning
.
In
the
morning
he
went
to
a
Magistrate
and
made
the
whole
matter
known
with
all
the
circumstances
,
and
diligent
search
being
made
,
the
body
was
found
in
a
coal
pit
,
with
five
wounds
in
the
head
,
and
the
pick
and
shooes
and
stockings
yet
bloody
,
in
every
circumstance
as
the
apparition
had
related
unto
the
Miller
.
Whereupon
Walker
and
Mark
Sharp
were
both
apprehended
,
but
would
confess
nothing
.
At
the
Assizes
following
(
I
think
it
was
at
Durham
)
they
were
arraigned
,
found
guilty
,
condemned
and
executed
,
but
I
could
never
hear
that
they
confessed
the
fact
.
There
were
some
that
reported
that
the
apparition
did
appear
to
the
Judge
or
the
Foreman
of
the
Jury
,
(
who
was
alive
in
Chester
in
the
street
about
ten
years
a●go
,
as
I
have
been
credibly
informed
)
but
of
that
I
know
no
certainty
.
There
are
many
persons
yet
alive
that
can
remember
this
strange
murder
,
and
the
discovery
of
it
,
for
it
was
,
and
sometimes
yet
is
as
much
discoursed
of
in
the
North
Countrey
as
any
thing
that
almost
hath
ever
been
heard
of
,
and
the
relation
printed
,
though
now
not
to
be
gotten
.
I
relate
this
with
the
greater
confidence
(
though
I
may
fail
in
some
of
the
circumstances
)
because
I
saw
and
read
the
Letter
that
was
sent
to
Serjeant
Hutton
,
who
then
lived
at
Goldsbrugh
in
Yorkshire
,
from
the
Judge
before
whom
Walker
and
Mark
Sharp
were
tried
,
and
by
whom
they
were
condemned
,
and
had
a
Copy
of
it
until
about
the
year
1658.
when
I
had
it
and
many
other
books
and
papers
taken
from
me
.
And
this
I
confess
to
be
one
of
the
most
convincing
stories
(
being
of
undoubted
verity
)
that
ever
I
read
,
heard
or
knew
of
,
and
whose
judgments
are
unsearchable
,
and
his
wayes
past
finding
out
.
And
as
in
the
rest
we
cannot
ascribe
this
strange
apparition
,
to
any
diabolical
operation
,
nor
to
the
Soul
of
the
Woman
murthered
,
so
we
must
conclude
that
either
it
was
meerly
wrought
by
the
Divine
Power
,
or
by
the
Astral
spirit
of
the
murthered
Woman
,
which
last
doth
seem
most
rational
,
as
we
shall
shew
hereafter
.
5.
To
these
(
though
it
be
not
altogether
of
the
same
nature
)
we
shall
add
one
both
for
the
oddness
and
strangeness
of
it
,
as
also
Durant
Hotham
,
in
his
learned
Epistle
to
the
Mysterium
magnum
of
Jacob
Behemen
upon
Genesis
in
these
words
:
There
was
(
he
saith
)
as
I
have
heard
the
story
credibly
reported
in
this
Country
a
Man
apprehended
for
suspicion
of
Witchcraft
,
he
was
of
that
sort
we
call
white
Witches
,
which
are
such
as
do
cures
beyond
the
ordinary
reasons
and
deductions
of
our
usual
practitioners
,
and
are
supposed
(
and
most
part
of
them
truly
)
to
do
the
same
by
the
ministration
of
spirits
(
from
whence
under
their
noble
favours
,
most
Sciences
at
first
grew
)
and
therefore
are
by
good
reason
provided
against
by
our
Civil
Laws
,
as
being
ways
full
of
danger
and
deceit
,
and
scarce
ever
otherwise
obtained
than
by
a
devillish
compact
of
the
exchange
of
ones
Soul
to
that
assistant
spirit
,
for
the
honour
of
its
Mountebankery
.
What
this
man
did
was
with
a
white
powder
which
,
he
said
,
he
received
from
the
Fairies
,
and
that
going
to
a
Hill
he
knocked
three
times
,
and
the
Hill
opened
,
and
he
had
access
to
,
and
converse
with
a
visible
people
;
and
offered
,
that
if
any
Gentleman
present
would
either
go
himself
in
person
,
or
send
his
servant
,
he
would
conduct
them
thither
,
and
shew
them
the
place
and
persons
from
whom
he
had
his
skill
.
To
this
I
shall
only
add
thus
much
,
that
the
man
was
accused
for
invoking
and
calling
upon
evil
spirits
;
and
was
a
very
simple
and
That
one
night
before
day
was
gone
,
as
he
was
going
home
from
his
labour
,
being
very
sad
and
full
of
heavy
thoughts
,
not
knowing
how
to
get
meat
and
drink
for
his
Wife
and
Children
,
he
met
a
fair
Woman
in
fine
cloaths
,
who
asked
him
why
he
was
so
sad
,
and
he
told
her
that
it
was
by
reason
of
his
poverty
,
to
which
she
said
,
that
if
he
would
follow
her
counsel
she
would
help
him
to
that
which
would
serve
to
get
him
a
good
living
;
to
which
he
said
he
would
consent
with
all
his
heart
,
so
it
were
not
by
unlawful
ways
:
she
told
him
that
it
should
not
be
by
any
such
ways
,
but
by
doing
of
good
and
curing
of
sick
people
;
and
so
warning
him
strictly
to
meet
her
there
the
next
night
at
the
same
time
,
she
departed
from
him
,
and
he
went
home
.
And
the
next
night
at
the
time
appointed
he
duly
waited
,
and
she
(
according
to
promise
)
came
and
told
him
that
it
was
well
that
he
came
so
duly
,
otherwise
he
had
missed
of
that
benefit
,
that
she
intended
to
do
unto
him
,
and
so
bade
him
follow
her
and
not
be
afraid
.
Thereupon
she
led
him
to
a
little
Hill
and
she
knocked
three
times
,
and
the
Hill
opened
,
and
they
went
in
,
and
came
to
a
fair
hall
,
wherein
was
a
Queen
sitting
in
great
state
,
and
many
people
about
her
,
and
the
Gentlewoman
that
brought
him
,
presented
him
to
the
Queen
,
and
she
said
he
was
welcom
,
and
bid
the
Gentlewoman
give
him
some
of
the
white
powder
,
and
teach
him
how
to
use
it
;
which
she
did
,
and
gave
him
a
little
wood
box
full
of
the
white
powder
,
and
bad
him
give
2
or
3
grains
of
it
to
any
that
were
sick
,
and
it
would
heal
them
,
and
so
she
brought
him
forth
of
the
Hill
,
and
so
they
parted
.
And
being
asked
by
the
Judge
whether
the
place
within
the
Hill
,
which
he
called
a
Hall
,
were
light
or
dark
,
he
said
indifferent
,
as
it
is
with
us
in
the
twilight
;
and
being
asked
how
he
got
more
powder
,
he
said
when
he
wanted
he
went
to
that
Hill
,
and
knocked
three
times
,
and
said
every
time
I
am
coming
,
I
am
coming
,
whereupon
it
opened
,
and
he
going
in
was
conducted
by
the
aforesaid
Woman
to
the
Queen
,
and
so
had
more
powder
given
him
.
This
was
the
plain
and
simple
story
(
however
it
may
be
judged
of
)
that
he
told
before
the
Judge
,
the
whole
Court
;
and
the
Jury
,
and
there
being
no
proof
,
but
what
cures
he
had
done
to
very
many
,
the
Jury
did
acquit
him
:
and
I
remember
the
Judge
said
,
when
all
the
evidence
was
heard
,
that
if
he
were
to
assign
his
punishment
,
he
should
be
whipped
from
thence
to
Fairyhall
,
and
did
seem
to
judge
it
to
be
a
delusion
or
an
Imposture
.
From
whence
we
may
take
these
observations
.
1.
Though
Mr.
Hotham
seem
to
judge
that
this
person
accused
2.
Some
there
were
that
thought
that
the
simple
man
told
a
plain
Hieronynus
Cardanus
relateth
that
appeared
to
his
Father
Facius
Cardanus
,
and
these
he
calleth
Pygmaei
,
Silvestres
,
Gnomi
and
Umbratiles
;
but
his
proof
of
their
existence
to
me
doth
not
seem
satisfactory
,
what
others
may
think
of
it
I
leave
to
their
demonstrations
,
if
they
have
any
.
3.
Some
there
were
(
and
those
not
of
the
meer
ignorant
sort
)
that
did
judge
,
that
though
the
Man
was
simple
,
yet
that
the
story
6.
The
last
thing
of
this
strange
nature
,
that
we
shall
instance
in
,
is
concerning
the
bleeding
or
cruentation
of
the
bodies
of
those
that
have
been
murthered
,
I
mean
of
such
as
have
been
murthered
by
prepense
malice
,
and
upon
premeditated
purpose
;
for
the
bodies
of
others
that
are
killed
by
chance-medley
,
and
by
man-slaughter
,
we
do
not
read
nor
find
any
examples
,
that
ever
their
bodies
did
bleed
.
And
though
we
have
not
been
ocular
witness
of
any
such
bleeding
,
yet
are
there
records
of
such
accidents
given
us
by
many
learned
and
credible
authors
,
that
a
man
might
almost
be
accounted
an
Infidel
not
to
give
credit
to
them
,
and
that
both
of
those
that
have
bled
,
when
the
murtherer
hath
not
been
present
,
and
also
of
those
that
have
bled
the
murtherer
being
present
.
And
first
of
those
bodies
that
have
issued
blood
,
when
the
murtherer
was
not
by
.
Gregorius
Horstius
a
Physician
of
great
experience
and
learning
,
and
of
no
less
integrity
,
recordeth
this
story
,
thus
Englished
.
In
December
▪
in
the
morning
,
the
body
of
the
murthered
young
man
hath
other
cloaths
put
upon
it
▪
and
so
is
kept
quiet
for
the
space
of
two
days
.
Furthermore
upon
the
thirtieth
of
December
he
is
laid
upon
the
Bier
,
and
kept
in
the
Church
,
and
that
without
any
further
motion
,
where
nevertheless
from
the
upper
wound
the
fresh
blood
did
daily
flow
,
until
the
eighth
of
January
1605.
from
which
time
the
Hemorrhage
ceased
.
But
again
the
thirteenth
of
February
,
about
noon
,
the
flux
of
blood
by
the
lower
wound
for
an
hour
or
two
was
observed
to
issue
,
as
though
the
slaughter
had
been
newly
done
.
In
the
mean
time
the
habit
of
the
whole
body
was
such
,
as
did
most
easily
agree
to
what
it
was
living
,
the
colour
of
his
face
remained
even
unto
his
burial
ruddy
and
florid
,
the
vein
appearing
in
his
forehead
filled
with
good
blood
:
no
sign
of
an
incipient
putrefaction
appearing
for
so
many
weeks
,
no
stink
,
or
ungrateful
odour
,
which
otherwise
doth
accompany
dead
bodies
within
a
few
days
,
was
here
found
at
all
:
The
fingers
of
the
hands
remained
soft
,
moveable
,
or
flexible
,
without
any
wast
,
the
natural
colour
being
not
very
much
changed
,
except
that
in
process
of
time
,
about
the
last
week
before
burial
,
they
begun
in
a
certain
manner
to
wax
livid
in
the
extremities
.
7.
This
following
he
giveth
to
prove
,
that
as
cold
constringeth
This
is
proved
a
few
years
since
by
experience
in
an
infant
slain
by
a
most
wicked
Mother
forthwith
after
it
was
born
,
and
thrown
from
the
Tower
of
a
Noble
Baron
of
upper
Austria
into
a
ditch
that
was
full
with
water
;
which
after
And
thus
much
of
those
that
have
bled
,
the
murtherers
not
being
present
.
8.
Next
we
shall
give
some
examples
of
those
that
have
bled
Franciscus
Valeriola
doth
attest
with
an
ample
faith
that
he
himself
saw
:
When
(
he
saith
)
9.
Take
this
other
as
it
is
cited
by
Gothofredus
Voigtius
,
in
this
manner
:
In
the
year
1607
the
25.
of
April
a
certain
Shepherd
in
10.
Another
very
remarkable
one
we
have
from
the
same
Author
cited
from
Cantipratanus
lib.
2.
mirac
.
c.
29.
in
this
manner
.
It
11.
Another
the
same
Author
relateth
from
Jacobus
Martinius
in
Disp.
de
Cognitione
sui
,
propl
.
8.
who
saith
:
In
the
year
of
our
Saviour
1503.
a
certain
Inn-keeper
,
by
name
Buggerlinus
,
with
whom
a
certain
poor
Merchant
or
Pedlar
had
laid
up
his
money
or
stock
,
occasion
being
taken
by
the
Inn-keeper
he
kills
him
in
a
Wood
,
and
buries
him
privately
;
but
afterwards
when
he
was
found
,
the
suspicion
of
the
murther
fell
upon
the
Inn-keeper
.
For
that
Pedlar
had
a
bended
knife
or
dagger
at
his
girdle
,
which
they
took
,
and
shewed
to
the
Inn-keeper
,
asking
him
,
if
he
knew
it
?
But
behold
assoon
as
he
took
it
in
his
hand
,
it
sweat
drops
of
blood
,
whereby
the
murtherer
being
affrighted
,
confessed
the
murther
,
and
so
was
Executed
.
12.
We
have
also
a
punctual
History
to
this
purpose
,
related
by
Holling
shead
,
Stow
,
and
Sir
Richard
Baker
,
from
Roger
of
Winchester
,
of
King
Henry
the
second
,
which
is
this
:
This
King
,
when
he
was
carried
forth
to
be
buried
was
first
apparelled
in
his
Princely
Robes
,
having
his
Crown
on
his
Head
,
Gloves
on
his
Hands
,
and
Shoes
on
his
Feet
wrought
with
Gold
,
Spurs
on
his
Heels
,
a
Ring
of
Gold
on
his
Finger
,
a
Scepter
in
his
Hand
,
a
Sword
by
his
Side
,
and
so
was
laid
uncovered
having
a
pleasant
countenance
:
which
when
it
was
told
to
his
Son
Richard
,
he
came
with
all
speed
to
see
him
,
and
as
soon
as
he
came
near
him
,
the
blood
gushed
out
of
the
nose
of
the
dead
Corps
in
great
plenty
,
even
as
if
the
spirit
of
the
dead
King
had
disdained
and
abhorred
the
presence
of
him
,
who
was
thought
to
be
the
chief
cause
of
his
death
.
Which
thing
caused
the
said
Richard
to
weep
bitterly
,
and
he
caused
his
Fathers
body
to
be
honourably
buried
at
Fonteverard
.
14.
The
last
story
that
we
shall
relate
of
this
nature
,
is
from
a
In
the
year
of
our
Lord
God
,
1661.
January
30th
on
Saturday
at
night
about
nine
of
the
Clock
,
did
John
How
of
Bruzlington-Bank
,
at
the
foot
of
an
Hill
(
which
is
about
two
miles
distant
from
Bishop-Awkland
)
murther
Ralph
Gawkley
,
who
was
a
Glover
in
Bishop-Awkland
:
This
How
was
the
next
day
apprehended
and
brought
to
touch
Gawkleys
Corps
,
the
lips
and
nostrils
of
the
dead
body
wrought
and
opened
as
he
touched
(
which
made
him
afraid
to
touch
the
second
time
)
then
presently
the
Corps
bled
abundantly
at
the
nostrils
in
the
sight
of
Mr.
Robert
Harrison
the
Coroner
(
now
Tenant
at
Bishop-Awkland
to
Mr.
Franckland
,
from
whom
I
had
the
relation
)
of
Anthony
Cummin
and
his
Brother
,
&c.
of
the
Jury
,
and
of
a
great
many
towns
people
,
who
were
then
present
.
So
How
was
Executed
the
next
Assizes
after
at
Durham
:
Witnesses
against
him
were
Anne
Wall
,
whom
he
also
wounded
,
yet
she
escaped
with
her
life
,
and
How
's
own
Wife
,
at
the
motion
of
her
own
Father
(
a
very
honest
Man
)
who
bid
her
tell
the
truth
,
and
she
should
never
want
help
.
Some
may
think
that
I
have
been
too
large
and
tedious
in
heaping
so
many
stories
concerning
the
bleeding
of
the
bodies
of
those
that
have
been
murthered
;
but
I
did
it
for
this
reason
,
because
there
are
many
that
think
it
but
to
be
a
Fable
of
the
credulous
vulgar
,
and
others
think
that
it
is
but
an
ordinary
matter
that
happens
to
any
bodies
that
are
dead
,
and
no
extraordinary
or
supernatural
thing
in
it
at
all
.
But
whosoever
shall
but
use
so
much
patience
,
as
seriously
to
read
and
consider
these
select
Histories
that
we
have
recited
,
may
easily
be
satisfied
,
both
that
such
bleeding
is
absolutely
true
de
facto
,
and
also
that
there
is
something
more
than
ordinary
in
it
,
and
therefore
we
shall
inlarge
in
these
observations
.
1.
It
will
not
be
found
to
hold
touch
upon
diligent
observation
2.
We
shall
acknowledge
with
Gregorius
Horstius
,
Sperlingius
3.
Whereas
the
three
Authors
above
named
,
thinking
they
have
in
fieri
cannot
be
the
cause
of
the
fresh
bleeding
.
2.
Putrefaction
beginning
could
not
be
the
cause
why
the
murthered
Shepherds
body
in
the
ninth
History
should
with
its
hands
point
to
the
wound
,
and
to
the
murtherers
,
nor
that
the
hands
of
the
Wench
murthered
by
the
Jews
,
in
the
tenth
History
,
should
be
stretched
forth
to
the
Prince
of
Baden
,
or
that
the
Lips
and
Nostrils
of
the
Body
of
Gawkley
should
work
and
open
at
the
touch
of
the
murtherer
How
;
this
must
of
necessity
proceed
from
some
higher
cause
than
putrefaction
,
or
any
other
they
have
laid
down
.
4.
But
though
it
should
be
acknowledged
,
that
in
some
of
these
bleedings
there
were
something
that
were
extraordinary
or
supernatural
,
It
is
(
he
saith
)
an
inconvenient
Lazarus
,
Luke
16.
5.
And
if
some
should
refer
these
effects
immediately
unto
God
,
as
many
learned
Authors
have
done
;
as
though
God
by
this
Libanius
part
2.
sol.
172.
then
we
can
by
no
reason
be
repugnant
,
but
that
they
are
preternaturally
brought
to
pass
.
And
of
this
opinion
are
most
of
the
Pontificial
Writers
,
that
thereby
they
might
the
better
maintain
their
Tenent
,
that
miracles
are
not
ceased
;
though
we
do
not
understand
that
if
we
should
grant
,
that
in
these
things
there
should
be
some
concurrence
of
Divine
Power
more
than
ordinary
,
that
therefore
it
must
be
a
miracle
,
for
it
is
yet
not
infallibly
concluded
what
a
miracle
is
,
and
every
wonderful
thing
is
not
therefore
concluded
to
be
a
miracle
,
and
a
miracle
being
not
absolutely
defined
,
what
is
not
one
cannot
be
certainly
resolved
.
6.
Some
there
are
that
ascribe
these
strange
bleedings
of
murthered
7.
But
it
is
granted
upon
all
sides
,
that
if
the
murtherer
be
brought
to
the
presence
,
or
touch
of
the
person
murthered
,
and
not
quite
1.
Though
we
generally
take
death
to
be
a
perfect
separation
of
the
Soul
from
the
Body
,
which
is
most
certainly
a
great
truth
,
yet
when
this
is
certainly
brought
to
pass
,
is
a
most
difficult
point
to
ascertain
,
because
that
when
the
Soul
ceases
to
operate
in
the
Body
so
as
to
be
perceived
by
our
Senses
,
it
will
not
follow
,
that
therefore
the
Soul
is
absolutely
departed
and
separated
.
2.
It
is
manifest
that
many
persons
through
this
mistake
have
in
the
times
of
the
Plague
been
buried
quick
,
and
so
have
some
Women
been
dealt
withal
that
lay
but
in
fits
of
the
suffocation
of
the
Womb
,
and
yet
were
taken
to
be
dead
.
So
that
from
the
judgment
of
our
Senses
,
no
certain
conclusion
can
be
made
that
the
Soul
is
totally
departed
,
because
it
goeth
away
invisibly
;
for
many
that
not
only
to
the
judgment
of
the
vulgar
,
but
even
in
the
opinion
of
learned
Physicians
,
have
been
accounted
dead
,
yet
have
revived
,
Georgius
Pictorius
,
that
a
certain
Woman
lay
in
a
fit
of
the
Strangulation
of
the
Womb
,
for
six
continual
days
without
sense
or
motion
,
the
arteries
being
grown
hard
,
ready
to
be
buried
,
and
yet
revived
again
,
and
from
Paraeus
of
some
that
have
lain
three
days
in
Hysterical
suffocations
,
and
yet
have
recovered
,
and
of
divers
others
that
may
be
seen
in
the
place
quoted
in
the
Margent
.
3.
So
that
though
the
organs
of
the
Body
may
by
divers
means
,
either
natural
or
violent
,
be
rendered
so
unfit
,
that
the
Soul
cannot
perform
its
accustomed
functions
in
them
,
or
by
them
,
so
as
they
may
be
perceptible
to
our
senses
,
or
judgments
;
yet
will
not
that
at
all
conclude
,
that
the
Soul
is
separated
,
and
departed
quite
from
the
Body
,
much
less
can
we
be
able
to
define
or
set
down
the
precise
time
of
the
Souls
aboad
in
the
Body
,
nor
the
ultimate
period
when
it
must
depart
,
for
the
union
may
be
(
and
doubtless
is
)
more
strong
in
some
than
in
others
,
and
the
Lamp
of
life
far
sooner
and
more
easily
to
be
quenched
in
some
than
in
others
.
And
the
Soul
may
have
a
far
greater
amorosity
to
stay
in
some
Body
that
is
lively
,
sweet
,
and
young
,
than
in
others
that
are
already
decaying
and
beginning
to
putrifie
,
and
it
may
in
all
probability
both
have
power
and
desire
to
stay
longer
in
that
lovesome
habitation
,
from
whence
it
is
driven
away
by
force
,
especially
that
it
may
satisfie
it self
in
discovering
of
the
murderer
,
the
most
cruel
and
inhumane
disjoyner
of
that
loving
pair
that
God
had
divinely
coupled
together
,
and
to
see
it self
,
before
its
final
departure
,
in
a
hopeful
way
to
be
revenged
.
4.
If
we
physically
consider
the
union
of
the
Soul
with
the
Body
by
the
mediation
of
the
Spirit
,
then
we
cannot
rationally
conceive
that
the
Soul
doth
utterly
forsake
that
union
,
untill
by
putrefaction
,
tending
to
an
absolute
mutation
,
it
be
forced
to
bid
farewel
to
its
beloved
Tabernacle
;
for
it
s
not
operating
ad
extra
to
our
senses
,
doth
not
necessarily
inferr
its
total
absence
.
And
it
may
be
that
there
is
more
in
that
of
Abels
blood
crying
unto
the
Lord
from
the
ground
,
in
a
Physical
sense
,
than
is
commonly
conceived
,
and
God
may
in
his
just
judgment
suffer
the
Soul
to
stay
longer
in
the
murthered
Body
,
that
the
cry
of
blood
may
make
known
the
murtherer
,
or
may
not
so
soon
,
for
the
same
reason
,
call
it
totally
away
.
There
is
another
kind
of
supposed
Apparitions
,
that
are
believed
to
be
done
in
Beryls
,
and
clear
Crystals
,
and
therefore
called
by
Paracelsus
Ars
Beryllistica
,
and
which
he
also
calls
Nigromancy
,
because
it
is
practised
in
the
dark
by
the
inspection
of
a
Boy
or
a
Maid
that
are
Virgins
,
and
this
he
strongly
affirmeth
to
be
natural
and
lawful
,
and
only
brought
to
pass
by
the
Sydereal
influence
,
and
not
at
all
Diabolical
,
nor
stands
in
need
of
any
Conjuration
,
Invocations
or
Ceremonies
,
but
is
performed
by
a
strong
faith
or
imagination
.
And
of
this
he
saith
thus
:
Sed
ante
omnia
(
ait
)
notate
The
only
story
that
seems
to
carry
any
credit
with
it
,
touching
the
truth
of
Apparitions
in
Crystals
,
is
that
which
is
related
of
that
great
and
learned
Physician
Joachimus
Camerarius
in
his
Preface
before
Plutarchs
Book
De
Defectu
Oraculorum
,
from
the
mouth
of
Lassarus
Spenglerus
,
a
person
excellent
both
for
Piety
and
Prudence
,
Spengler
said
,
that
there
was
one
person
of
a
chief
family
in
Norimberge
,
an
honest
and
grave
Man
,
whom
he
thought
not
fit
to
name
.
That
one
time
he
came
unto
him
,
and
brought
,
wrapt
in
a
piece
of
Silk
,
a
Crystalline
Gemm
of
a
round
figure
,
and
said
that
it
was
given
unto
him
of
a
certain
stranger
,
whom
many
years
before
,
having
desired
of
him
entertainment
,
meeting
him
in
the
Market
,
he
took
home
,
and
kept
him
three
days
with
him
.
And
that
this
gift
when
he
departed
,
was
left
him
as
a
sign
of
a
grateful
mind
,
having
taught
such
an
use
of
the
Crystal
as
this
.
If
he
desired
to
be
made
more
certain
of
any
thing
,
that
he
should
draw
forth
the
glass
,
and
will
a
male
chast
Boy
to
look
in
it
,
and
should
ask
of
him
what
he
did
see
?
For
it
should
come
to
pass
,
that
all
things
that
he
required
,
should
be
shewed
to
the
Boy
,
and
seen
in
the
Apparition
.
And
this
Man
did
affirm
,
that
he
was
never
deceived
in
any
one
thing
,
and
that
he
had
understood
wonderful
things
by
the
boys
indication
,
when
none
of
all
the
rest
did
by
looking
into
it
,
see
it
to
be
any
thing
else
but
a
neat
and
pure
Gemm
.
He
tells
a
great
deal
more
of
it
,
and
that
doubtful
questions
being
asked
,
an
answer
would
appear
to
be
read
in
the
Crystal
:
but
the
Man
being
weary
of
the
use
of
it
,
did
give
it
to
Spengler
,
who
being
a
great
hater
of
superstition
,
did
cause
it
to
be
broken
into
small
pieces
,
and
so
with
the
Silk
in
which
it
was
wrapped
,
threw
it
into
the
sink
of
the
House
.
I
confess
I
have
heard
strange
stories
of
things
that
have
been
revealed
by
these
supposed
apparitions
,
from
persons
both
of
great
worth
and
learning
▪
but
seeking
more
narrowly
into
the
matter
I
found
them
all
to
be
superstitious
delusions
,
fancies
,
mistakes
,
cheats
and
impostures
.
For
the
most
part
the
child
tells
any
thing
that
comes
into
his
fancy
,
or
doth
frame
and
invent
things
upon
purpose
,
that
he
never
seeth
at
all
,
and
the
inquirers
do
presently
assimilate
them
to
their
own
thoughts
and
suspicions
.
Some
that
pretended
to
shew
and
foretel
strange
things
thereby
to
get
money
,
have
been
discovered
to
have
had
confederates
,
that
conveied
away
mens
goods
into
secret
places
,
and
gave
the
cunning
Man
notice
where
they
were
hid
,
and
then
was
the
child
taught
a
straight
framed
tale
,
to
describe
what
a
like
Man
took
them
away
,
and
where
they
were
,
which
being
found
brought
credit
enough
to
the
couzeners
,
and
this
I
knew
was
practised
by
one
Brooke
and
Bolton
.
Some
have
had
artificial
glasses
,
whereinto
they
would
convey
little
pictures
,
as
Dr.
Lambe
had
.
It
being
manifest
by
what
we
have
laid
down
that
there
are
apparitions
and
some
such
other
strange
effects
,
whereby
murthers
are
often
made
known
and
discovered
,
and
also
having
mentioned
that
it
may
be
most
rationally
probable
that
they
are
caused
by
the
Astral
or
Sydereal
Spirit
,
it
will
be
necessary
to
open
and
explain
that
point
,
and
to
shew
what
grounds
it
hath
,
upon
which
it
may
be
settled
,
which
we
shall
do
in
this
order
.
1.
There
are
many
(
especially
Popish
Authors
thereby
to
uphold
their
Doctrine
of
Purgatory
)
that
maintain
that
they
are
the
Souls
of
the
persons
murthered
and
deceased
,
and
this
opinion
,
though
unanswerably
confuted
by
the
whole
company
of
reformed
Divines
,
is
notwithstanding
revived
by
Dr.
Henry
Moore
,
but
by
no
arguments
either
brought
from
Scripture
,
or
grounded
upon
Justin
Martyr
,
two
most
ancient
writers
do
tell
us
:
That
Souls
being
separated
from
their
Bodies
,
do
not
stay
or
linger
upon
the
earth
:
And
after
they
be
descended
into
the
infernal
pit
,
they
do
neither
wander
here
upon
their
own
accord
,
nor
by
the
power
and
command
of
others
;
But
that
wicked
spirits
may
counterfeit
by
craft
that
they
are
the
Souls
of
the
dead
,
Vid.
Lavaterum
de
Spectris
secunda
parte
c.
5.
2.
We
have
also
shewed
that
these
apparitions
that
discover
murther
and
murtherers
and
brings
them
to
condign
punishment
,
cannot
be
the
evil
Angels
,
because
they
are
only
Ministers
of
torture
,
sin
,
horror
and
punishment
,
but
are
not
Authors
of
any
good
either
Corporeal
or
Spiritual
,
apparent
or
real
.
So
that
it
must
of
necessity
be
left
either
to
be
acted
by
a
Divine
Power
,
and
that
either
by
the
immediate
power
of
the
Almighty
,
for
which
we
have
no
proof
,
but
only
may
acknowledge
the
possibility
of
it
;
or
mediate
by
the
ministery
of
good
Angels
,
which
is
hard
to
prove
,
there
being
no
one
instance
,
or
the
least
intimation
of
any
such
matter
in
all
the
Scriptures
,
and
therefore
in
most
rational
probability
,
either
relations
of
matters
of
fact
of
this
nature
are
utterly
false
,
or
they
are
effected
by
the
Astral
spirit
.
3.
Concerning
the
description
of
this
Astral
Spirit
or
Sydereal
Body
,
(
for
though
it
be
as
a
spirit
,
or
the
image
in
the
looking-glass
,
yet
it
is
truly
corporeal
)
we
shall
give
the
sum
of
it
,
as
Paracelsus
He
positively
holdeth
that
there
are
three
essential
parts
in
Man
,
which
he
calleth
the
three
great
substances
,
and
that
at
death
every
one
of
these
being
separated
,
doth
return
into
,
or
unto
the
Womb
from
whence
it
came
;
as
The
Soul
that
was
breathed
in
by
God
,
doth
at
death
return
unto
God
that
gave
it
:
And
that
the
Body
,
that
is
to
say
,
that
gross
part
that
seems
to
be
composed
of
the
two
inferior
Elements
of
Earth
and
Water
,
doth
return
unto
the
Earth
,
and
there
in
time
consume
away
,
some
bodies
in
a
longer
time
,
some
in
a
shorter
:
But
the
third
part
which
he
calleth
the
Astral
Spirit
,
or
Sydereal
Body
,
as
being
firmamental
,
and
consisting
of
the
two
superior
Elements
of
Air
and
Fire
,
it
(
he
saith
)
returneth
into
its
Sepulcher
of
the
Air
,
where
in
time
it
is
also
consumed
,
but
requireth
a
longer
time
than
the
body
,
in
regard
it
consisteth
of
more
pure
Elements
than
the
other
,
and
that
one
of
these
Astral
Spirits
or
Bodies
doth
consume
sooner
than
another
,
as
they
are
more
impure
,
or
pure
.
And
that
it
is
this
spirit
that
carrieth
along
with
it
the
thoughts
,
cogitations
,
desires
and
imaginations
that
were
impressed
upon
the
mind
at
the
time
of
death
,
with
the
sensitive
faculties
of
concupiscibility
and
irascibility
.
And
that
it
is
this
spirit
or
body
(
and
not
the
Soul
that
resteth
in
the
hands
of
the
Lord
)
that
appeareth
,
and
is
most
usually
conversant
in
those
places
,
and
those
negotiations
that
the
mind
of
the
person
living
(
whose
spirit
it
was
)
did
most
earnestly
follow
,
and
especially
those
things
that
at
the
very
point
of
death
,
were
most
strongly
impressed
upon
this
spirit
,
as
in
the
case
of
the
person
murthered
,
whose
mind
in
the
very
minute
of
the
murther
,
receiveth
a
most
deep
impression
of
detestation
and
revenge
against
the
murtherer
,
which
this
spirit
bearing
with
it
,
doth
by
all
means
possible
seek
the
accomplishment
of
that
revenge
,
and
therefore
doth
cause
dreams
of
discovery
,
bleedings
and
strange
motions
of
the
body
murthered
,
and
sometimes
plain
apparitions
of
the
persons
murthered
,
in
their
usual
shape
and
habit
,
and
doth
vocally
and
audibly
reveal
the
murther
with
all
the
circumstances
;
as
is
apparent
in
the
two
forementioned
Histories
of
the
apparition
of
Fletcher
to
Raynard
,
and
of
the
Woman
murthered
by
Mark
Sharp
,
to
the
Miller
Grimes
.
4.
And
this
Astral
Spirit
is
no
more
than
that
part
in
Man
that
is
commonly
called
the
sensitive
Soul
,
and
by
the
Schools
is
commonly
defined
thus
:
Anima
sentiens
est
vis
,
quae
apprehendit
&
percipit
ea
quae
extra
ipsam
sunt
.
And
this
is
corporeal
,
and
(
as
Dr.
Willis
holdeth
)
And
perspicacious
Helmont
holding
this
sensitive
Soul
to
be
distinct
from
the
mens
or
immortal
and
rational
Soul
,
saith
thus
:
Est
ergo
anima
sensitiva
,
caduca
,
mortalis
,
mera
lux
vitalis
data
à
patre
luminum
,
nec
alio
modo
verboque
explicabilis
.
But
of
the
rational
Soul
he
saith
:
Ipsa
autem
mens
immortalis
,
est
substantia
lucida
,
incorporea
,
immediate
Dei
sui
imaginem
referens
,
quia
eandem
in
creando
,
sive
in
ipso
Empsychosis
instanti
,
sibi
insculptam
suscepit
.
So
that
both
these
late
and
learned
Authors
hold
,
that
in
every
Man
there
are
two
distinct
Souls
,
the
sensitive
that
is
mortal
,
corporeal
,
and
coextended
with
the
Body
,
and
the
rational
,
that
is
immortal
and
absolutely
incorporeal
:
so
that
though
in
words
and
terms
they
seem
to
differ
,
yet
in
substance
they
agree
.
For
the
Hermetick
School
,
the
Platonists
,
Paracelsus
,
Jacob
Behemen
,
and
others
do
hold
three
parts
in
Man
which
they
call
,
Soul
,
Spirit
and
Body
,
and
these
two
last
Authors
do
hold
the
body
to
be
one
part
in
Man
,
and
two
Souls
besides
,
the
sensitive
and
rational
that
are
two
distinct
parts
,
the
one
corporeal
and
mortal
,
and
the
other
incorporeal
and
immortal
,
and
so
they
do
but
nominally
differ
.
And
now
our
task
must
be
to
prove
,
that
first
there
are
such
three
parts
in
Man
,
and
that
after
death
they
do
separately
exist
,
which
we
shall
attempt
in
this
order
.
1.
Though
arguments
taken
à
notatione
nominis
,
do
not
necessarily
prove
,
yet
they
illustrate
,
and
render
the
case
plain
and
intelligible
;
and
we
shall
find
that
the
Hebrews
have
three
distinct
appellations
for
these
three
parts
.
As
for
the
Soul
,
either
rational
or
sensitive
,
or
vital
spirit
,
they
use
Nephesh
which
is
common
to
brutes
and
reptiles
as
well
as
to
Man
,
as
saith
the
Text
:
And
to
every
beast
of
the
earth
,
and
to
every
sowl
of
the
air
,
and
to
every
thing
that
creepeth
upon
the
earth
in
which
there
is
a
living
soul
,
Nephesh
Haiah
.
And
therefore
to
distinguish
the
rational
and
immortal
Soul
,
from
this
which
is
sensitive
,
mortal
and
common
with
brutes
,
the
Text
saith
:
And
the
Lord
God
formed
man
of
the
dust
of
the
earth
,
and
breathed
into
his
nostrils
the
breath
of
life
,
and
man
became
a
living
soul.
Upon
which
Tremellius
gives
us
this
note
:
Ut
clarins
appareret
discrimen
quod
est
inter
animam
hominis
,
&
reliquorum
animantium
:
Horum
enim
animae
ex
eadem
materia
provenerunt
,
unde
corpora
habebant
,
illius
verò
anima
spiritale
quiddam
est
&
Divinum
.
And
upon
the
words
;
Sic
fuit
homo
.
Id
est
(
ait
)
hac
ratione
factum
est
,
ut
terrea
illa
statua
animata
viveret
.
Another
word
they
use
,
which
is
Ruah
,
and
this
is
also
generally
attributed
to
Men
and
Beasts
,
as
the
words
of
Solomon
do
witness
.
Who
knoweth
the
spirit
of
man
that
goeth
upwards
,
and
the
spirit
of
the
beast
that
goeth
downward
to
the
earth
?
And
in
both
these
,
touching
both
Man
and
Beast
,
the
word
Ruah
is
used
as
common
to
them
both
;
and
sometimes
it
is
taken
specially
for
the
rational
immortal
Soul
,
as
,
And
the
spirit
shall
return
unto
God
who
gave
it
.
Also
And
fear
not
them
which
kill
the
body
,
but
are
not
able
to
kill
the
soul
:
but
rather
fear
him
which
is
able
to
destroy
both
soul
and
body
in
hell
.
And
it
is
taken
for
the
life
in
that
of
the
Acts
:
And
Paul
said
,
Trouble
not
your selves
,
his
life
is
in
him
.
Also
they
have
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Spiritus
,
ventus
,
spiritus
vitae
,
being
variously
taken
,
yet
sometimes
for
the
rational
and
immortal
Soul
,
as
Father
into
thy
hands
I
commend
my
spirit
.
So
they
have
the
2.
This
opinion
of
these
three
parts
in
Man
,
to
wit
Body
,
Soul
and
Spirit
,
is
neither
new
,
nor
wants
Authors
of
sufficient
credit
and
learning
to
be
its
Patrons
.
For
Hermes
Trismegistus
an
Author
almost
of
the
greatest
Antiquity
saith
thus
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
God
is
in
the
mind
,
the
mind
in
the
soul
,
and
the
soul
in
matter
.
But
Marsilius
Ficinns
gives
it
thus
:
Beatus
Deus
,
Daemon
bonus
,
animam
esse
in
corpore
,
mentem
God
is
in
the
mind
,
the
mind
in
the
Soul
,
the
Soul
in
the
Spirit
,
the
Spirit
in
the
blood
,
and
the
blood
in
the
Body
.
But
besides
this
ancient
testimony
,
it
is
apparent
that
the
whole
School
of
the
Platonists
,
both
the
elder
and
later
were
of
this
opinion
,
and
also
the
most
of
the
Cabalists
:
For
Ficinus
from
the
Doctrine
of
of
Plato
tells
us
this
:
Humanae
cogitationis
domicilium
anima
ipsa
est
.
Animae
domicilium
spiritus
.
Domicilium
spiritus
hujus
est
Lest
I
be
tedious
in
rehearsing
many
,
it
pleaseth
me
here
only
to
cite
two
Authors
(
but
either
of
which
is
a
Troop
)
for
the
confutation
of
the
contrary
opinion
.
The
one
(
he
saith
)
is
the
most
famous
Philosopher
Petrus
Gassendus
,
who
Physic.
Sect.
3.
lib.
9.
c.
11.
doth
divide
,
toto
Coelo
,
(
as
is
said
)
the
mind
of
man
,
from
the
other
sensitive
power
,
as
much
as
is
possible
to
be
done
,
by
many
and
most
signal
notes
of
discrimination
,
yea
disjoining
of
them
(
as
it
is
said
in
the
Schools
)
by
specific
differences
:
Because
when
he
had
shewed
this
to
be
corporeal
extended
,
nascible
and
corruptible
,
he
saith
the
other
is
an
incorporeal
substance
,
and
therefore
immortal
,
which
is
immediately
created
,
and
infused
into
the
body
by
God
;
to
which
opinion
he
sheweth
Pythagoras
,
Plato
,
Aristotle
,
and
for
the
most
part
all
the
ancient
Philosophers
,
except
Epicurus
,
did
much
agree
;
excepting
notwithstanding
that
they
did
hold
,
as
not
knowing
the
origin
of
the
Soul
,
which
they
judged
to
be
immortal
,
that
it
being
cropt
off
from
the
soul
of
the
world
,
did
slide
into
the
body
,
and
that
it
was
poured
again
into
the
Soul
of
the
world
either
immediately
,
or
at
the
last
mediately
,
after
its
transmigration
into
other
bodies
.
The
other
suffrage
(
he
saith
)
upon
this
matter
,
is
of
the
most
learned
Divine
Dr.
Hamond
,
our
Countryman
,
who
opening
the
Text
Epist.
Thessalo.
1.
c.
5.
v.
23.
to
wit
,
your
whole
spirit
and
soul
and
body
&c.
He
saith
that
Man
is
divided
into
three
parts
.
1.
To
wit
,
into
the
body
,
by
which
is
denoted
the
flesh
and
the
members
.
2.
Into
the
vital
soul
,
which
in
like
manner
being
animal
Annot.
in
Nov.
Testam
.
lib.
p.
711.
This
his
exposition
he
confirmeth
by
Testimonies
brought
from
Ethnick
Authors
,
and
also
from
the
ancient
Fathers
.
From
all
which
the
learned
Dr.
doth
make
this
conclusion
:
And
from
the
things
above
(
he
saith
)
it
is
most
evidently
manifest
,
that
man
being
as
it
were
an
Amphibious
animal
,
or
of
a
middle
nature
and
order
betwixt
the
Angels
and
bruits
,
with
these
he
doth
communicate
by
a
corporeal
soul
,
framed
of
the
vital
blood
and
the
stock
of
animal
spirit
,
joyned
likewise
in
one
;
and
with
the
other
he
communicates
by
an
intelligent
soul
immaterial
and
immortal
.
And
thus
much
for
arguments
brought
from
humane
authority
,
which
are
prevalent
,
if
they
be
brought
affirmatively
(
as
these
are
)
from
learned
men
or
Artificers
,
and
so
we
shall
proceed
to
further
kind
of
proofs
.
3.
But
an
argument
arising
from
Divine
Authority
is
of
the
most
force
of
all
,
and
therefore
let
us
a
little
survey
the
Text
it self
,
which
in
our
English
Translation
is
thus
:
And
the
very
God
of
peace
sanctifie
you
wholly
:
And
I
pray
God
your
whole
Spirit
,
and
Soul
,
and
Body
be
preserved
blameless
,
unto
the
coming
of
our
Lord
Jesus
Christ
.
The
Apostle
having
given
the
believing
Thessalonians
all
the
spiritual
counsel
that
could
be
necessary
,
to
bring
them
to
the
perfection
of
sanctification
,
doth
pray
for
them
,
that
the
God
of
peace
would
sanctifie
them
wholly
,
or
as
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifieth
(
as
Arias
Montanus
hath
rendered
it
)
omninò
persectos
,
altogether
perfect
;
And
that
the
whole
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
the
whole
part
,
portion
or
lot
(
for
so
the
word
properly
signifieth
)
which
he
nameth
by
Spirit
,
Soul
and
Body
,
to
be
preserved
blameless
,
unto
the
coming
of
our
Lord
Jesus
Christ
.
And
therefore
to
this
doth
learned
Beza
add
this
note
:
Tum
demùm
igitur
(
ait
)
homo
integer
sanctificatus
fuerit
,
quum
nihil
cogitabit
spiritus
,
nihil
appetet
anima
,
nihil
exequetur
corpus
,
quod
cum
Dei
voluntate
non
consentiat
.
And
before
he
had
said
:
Therefore
Paul
by
the
appellation
of
spirit
doth
signifie
the
mind
,
in
which
the
principal
stain
lieth
:
and
by
the
Soul
the
rest
of
the
inferior
faculties
,
and
by
the
body
the
domicile
of
the
Soul
.
And
in
another
place
he
saith
:
The
mind
is
become
vain
,
the
cogitation
obscured
,
And
to
the
same
purpose
doth
learned
Rollock
upon
the
place
say
thus
much
:
Sanctification
,
or
transformation
is
not
of
any
one
part
,
but
of
all
the
parts
,
and
of
the
whole
man
.
For
there
is
no
part
or
particle
in
man
,
which
was
not
deformed
in
that
first
fall
,
and
made
as
it
were
monstrous
.
Therefore
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
transformation
ought
to
be
of
the
whole
man
,
and
of
every
singular
part
of
him
.
And
further
he
saith
:
For
the
whole
man
the
Apostle
hath
here
the
enumeration
of
his
principal
parts
.
And
they
are
three
in
number
,
Spirit
,
Soul
and
Body
.
By
the
spirit
(
he
saith
)
I
understand
the
mind
,
which
the
Apostle
Eph.
4.
24.
calleth
the
spirit
of
the
mind
,
and
this
is
no
other
thing
than
the
faculty
of
the
rational
mind
,
which
is
discerned
in
invention
,
and
in
judging
of
things
found
out
.
By
the
name
of
soul
(
he
saith
)
I
understand
all
those
inferior
faculties
of
the
mind
,
as
are
the
animal
which
are
also
called
natural
.
The
body
doth
follow
these
parts
,
to
wit
that
gross
part
which
is
the
instrument
by
which
the
spirit
and
soul
do
exert
their
functions
and
operations
.
By
all
which
it
is
most
clear
,
that
though
they
call
them
faculties
,
yet
they
are
distinct
essential
parts
of
the
whole
man
,
which
is
most
manifest
,
in
that
the
body
,
though
one
of
these
three
,
cannot
be
a
faculty
,
but
a
meer
instrument
,
and
yet
is
one
of
the
essential
parts
,
that
doth
integrate
the
whole
man
.
But
whosoever
shall
seriously
consider
,
how
little
satisfaction
the
definition
of
a
faculty
given
by
either
Philosophers
or
Physicians
,
will
bring
to
a
clear
understanding
,
may
easily
perceive
,
that
distinct
parts
are
commonly
taken
to
be
faculties
.
4.
The
first
argument
that
this
learned
Physician
urgeth
,
to
prove
that
there
are
two
Souls
in
man
,
the
one
sensitive
and
corporeal
,
the
other
rational
,
immortal
and
incorporeal
,
is
in
this
order
.
But
(
he
saith
)
whereas
it
is
said
that
the
rational
soul
doth
by
it self
5.
Another
argument
he
useth
to
prove
these
two
souls
in
man
is
this
:
Therefore
(
he
saith
)
it
being
supposed
that
the
rational
soul
doth
come
to
the
body
before
animated
of
the
other
corporeal
soul
,
we
may
inquire
,
by
what
band
or
tye
,
seeing
it
is
a
pure
spirit
,
can
it
be
united
to
this
,
seeing
it
hath
not
parts
,
by
which
it
might
be
tied
,
or
adhere
to
the
whole
or
any
of
the
parts
?
And
therefore
he
thinketh
that
concerning
this
point
it
is
to
be
said
with
most
learned
Gassendus
:
That
the
corporeal
soul
is
the
immediate
subject
of
the
rational
soul
,
of
which
seeing
it
is
the
act
,
perfection
,
complement
and
form
,
also
by
it
the
rational
soul
is
made
or
becometh
the
form
and
act
of
the
humane
body
.
But
seeing
that
it
doth
scarce
seem
like
or
necessary
,
that
the
whole
corporeal
soul
should
be
possessed
of
the
whole
rational
soul
;
Therefore
it
is
lawful
to
determine
that
this
rational
soul
,
being
purely
spiritual
,
should
reside
as
in
its
Throne
,
in
the
principal
part
or
faculty
of
it
,
to
wit
in
the
imagination
,
framed
of
a
small
portion
of
the
animal
spirits
,
being
most
subtile
,
and
seated
in
the
very
middle
or
center
of
the
brain
.
6.
Another
chief
argument
that
he
useth
to
prove
these
two
souls
in
man
,
is
the
strife
and
disagreements
that
are
within
man
:
Because
(
he
saith
)
the
intellect
and
imagination
are
not
wont
to
agree
in
so
many
things
,
but
that
also
the
sensitive
appetite
doth
dissent
in
more
things
:
From
whose
litigations
moreover
it
shall
be
lawful
to
argue
,
that
the
moodes
of
the
aforesaid
souls
,
both
in
respect
of
subsisting
and
operating
,
are
distinct
.
For
as
there
is
in
man
a
double
cognitive
power
,
to
wit
the
intellect
and
imagination
,
so
there
is
a
double
appetite
,
the
Will
proceeding
from
the
Intellect
,
which
is
the
Page
or
servant
of
the
rational
soul
,
and
the
sensitive
Appetite
,
which
cohering
to
the
imagination
,
is
said
to
be
the
hands
,
or
procuratrix
of
the
corporeal
soul.
7.
To
these
we
shall
add
,
that
when
the
understanding
is
truly
enlightened
with
the
spirit
of
God
,
and
led
by
the
true
light
of
the
Gospel
,
in
the
ways
of
Christ
,
then
is
man
said
to
be
spiritual
,
because
the
carnal
mind
and
the
sensitive
appetite
are
subdued
and
brought
under
to
the
obedience
of
Christ
by
his
grace
.
So
also
when
the
understanding
is
darkned
,
as
saith
the
Apostle
;
Having
the
understanding
darkened
,
being
alienated
from
the
life
of
God
thorow
the
ignorance
that
is
in
them
,
because
of
the
blindness
of
their
hearts
.
Then
man
becomes
wholly
led
with
the
carnal
and
sensual
appetite
,
and
is
therefore
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
natural
,
animal
or
soully
man
:
And
in
both
these
conditions
the
organical
body
is
led
and
acted
according
to
the
ruling
power
,
either
of
the
Spirit
of
God
,
and
so
it
is
yielded
up
a
living
sacrifice
to
God
;
or
of
the
spirit
of
darkness
,
corruption
,
and
the
sensitive
appetite
,
and
so
is
an
instrument
of
all
unrighteousness
.
By
all
which
it
is
most
manifest
that
there
are
in
man
these
three
parts
,
of
Body
,
Soul
,
and
Spirit
,
which
was
the
thing
undertaken
to
be
proved
.
8.
Lastly
as
to
this
point
,
it
is
a
certain
truth
that
two
extreams
cannot
be
joined
or
coupled
together
,
but
by
some
middle
thing
that
participateth
or
cometh
near
to
the
nature
of
both
.
So
the
Soul
which
(
by
the
unanimous
consent
of
all
men
)
is
a
spiritual
and
pure
,
immaterial
and
incorporeal
substance
cannot
be
united
to
the
body
,
which
is
a
most
gross
;
thick
and
corporeal
substance
,
without
the
intervention
of
some
middle
nature
,
fit
to
conjoin
and
unite
those
extreams
together
,
which
is
this
sensitive
and
corporeal
Soul
or
Astral
Spirit
,
which
is
respect
of
the
one
extream
is
corporeal
,
yet
of
the
most
pure
sort
of
bodies
that
are
in
nature
,
and
that
which
approacheth
most
near
to
a
spiritual
and
immaterial
substance
,
and
therefore
most
fit
to
be
the
immediate
receptacle
of
the
incorporeal
Soul
:
And
also
it
being
truly
body
doth
easily
join
with
the
gross
body
,
as
indeed
being
congenerate
with
it
,
and
so
becomes
vinculum
&
nexus
of
the
immaterial
Soul
and
the
more
gross
body
,
that
without
it
could
not
be
united
.
Now
having
(
as
we
conceive
)
sufficiently
proved
that
there
are
in
man
these
three
distinct
parts
of
Body
,
Soul
,
and
Spirit
,
in
the
next
place
we
are
to
shew
that
these
three
may
,
and
do
separately
exist
,
and
that
we
shall
endeavour
by
these
reasons
.
1.
It
is
manifest
by
Divine
Authority
that
the
spirit
,
that
is
the
soul
,
doth
return
to
God
that
gave
it
.
That
is
not
to
be
annihilated
or
to
vanish
into
nothing
,
but
to
abide
and
remain
for
ever
or
eviternally
.
For
the
Apostle
saith
:
For
we
know
,
that
if
our
earthly
tabernacle
or
house
were
dissolved
,
we
have
a
building
of
God
,
an
house
not
made
with
hands
,
eternal
in
the
heavens
.
By
which
it
is
manifest
that
the
immaterial
Soul
doth
exist
eternally
ex
parte
post
,
as
the
Schools
say
,
and
also
the
gross
body
being
separated
from
the
immortal
Soul
,
doth
by
it self
exist
until
it
be
consumed
in
the
grave
,
or
by
corruption
be
changed
into
earth
,
or
some
other
things
,
or
that
the
Atomes
be
dispersed
,
and
joined
unto
,
or
figurated
into
some
other
bodies
.
So
it
is
most
highly
rational
that
this
sensitive
Soul
,
or
Astral
Spirit
,
which
is
corporeal
,
should
also
exist
by
it self
for
some
time
,
until
it
be
dissipated
and
wasted
,
in
which
time
it
may
(
and
doubtlesly
doth
)
make
these
apparitions
,
motions
and
bleedings
of
the
murthered
bodies
.
2.
Upon
the
supposition
that
the
rational
Soul
be
not
ex
traduce
,
3.
And
if
the
experiment
be
certainly
true
that
is
averred
by
Borellus
,
Kircher
,
Gaffarel
,
and
others
(
who
might
be
ashamed
to
affirm
1.
N.
de
Richier
a
Soap-maker
(
he
saith
)
and
Beruardus
Germanus
2.
There
were
three
curious
persons
also
at
Paris
,
that
taking
the
Church
earth-mould
from
S.
Innocents
Church
,
supposing
it
3.
Our
Countryman
Dr.
Flud
a
person
of
much
learning
and
That
a
certain
La
Pierre
,
near
that
place
in
Paris
called
Le
Temple
,
received
blood
from
the
hands
of
a
certain
Bishop
to
operate
upon
.
Which
he
setting
to
work
upon
the
Saturday
,
did
continue
it
for
a
week
with
divers
degrees
of
fire
,
and
that
about
midnight
the
Friday
following
,
this
Artificer
lying
in
a
Chamber
next
to
his
Laboratory
,
betwixt
sleeping
and
waking
,
heard
an
horrible
noise
,
like
unto
the
lowing
of
Kine
,
or
the
roaring
of
a
Lion
;
and
continuing
quiet
,
after
the
ceasing
of
the
sound
in
the
Laboratory
,
the
Moon
being
at
the
full
by
shining
enlightening
the
Chamber
,
suddenly
betwixt
himself
and
the
Window
he
saw
a
thick
little
cloud
,
condensed
into
an
oval
form
,
which
after
by
little
and
little
did
seem
compleatly
to
put
on
the
shape
of
a
Man
,
and
making
another
and
a
sharp
clamour
,
did
suddenly
vanish
.
And
that
not
only
some
Noble
Persons
in
the
next
Chambers
,
but
also
the
Host
with
his
Wife
,
lying
in
a
lower
room
of
the
house
,
and
also
the
neighbors
dwelling
in
the
opposite
side
of
the
street
,
did
distinctly
hear
as
well
the
bellowing
as
the
voice
,
and
some
of
them
were
awaked
with
the
vehemency
thereof
.
But
the
Artificer
said
that
in
this
he
found
solace
,
because
the
Bishop
of
whom
he
had
it
,
did
admonish
him
,
that
if
any
of
them
from
whom
the
blood
was
extracted
,
should
die
in
the
time
of
its
putrefaction
,
his
Spirit
was
wont
often
to
appear
to
the
sight
of
the
Artificer
,
with
perturbation
.
Also
forthwith
upon
Saturday
following
he
took
the
retort
from
the
Furnace
and
broke
it
with
the
light
stroak
of
a
little
key
,
and
there
in
the
remaining
blood
found
the
perfect
representation
of
an
humane
head
,
agreeable
in
face
,
eyes
,
nostrils
,
mouth
and
hairs
,
that
were
somewhat
thin
and
of
a
golden
colour
.
And
of
this
last
there
were
many
ocular
witnesses
,
as
the
Noble
Person
Lord
of
Bourdalone
,
the
Chief
Secretary
to
the
Duke
of
Guise
,
and
that
h
ehad
this
relation
from
the
Lord
of
Menanton
living
in
that
house
at
the
same
time
,
from
a
certain
Doctor
of
Physick
,
from
the
owner
of
the
house
,
and
many
others
.
So
that
it
is
most
evident
that
there
are
not
only
three
essential
,
and
distinct
parts
in
Man
,
as
the
gross
body
,
consisting
of
Earth
and
Water
,
which
at
death
returns
to
the
earth
again
,
the
sensitive
and
corporeal
Soul
,
or
Astral
Spirit
,
consisting
of
Fire
and
Air
,
that
at
death
wandereth
in
the
air
,
or
near
the
body
,
and
the
immortal
and
incorporeal
Soul
that
immediately
returns
to
God
that
gave
it
:
But
also
that
after
death
they
all
three
exist
separately
;
the
Soul
in
immortality
,
and
the
body
in
the
earth
,
though
soon
consuming
;
and
the
Astral
spirit
that
wanders
in
the
air
,
and
without
doubt
doth
make
these
strange
apparitions
,
motions
,
and
bleedings
;
and
so
we
conclude
this
tedious
discourse
with
the
Chapter
.
CHAP.
XVII
.
Of
the
sorce
and
efficacy
of
Words
or
Charms
,
whether
they
effect
any
thing
at
all
or
not
,
and
if
they
do
,
whether
it
be
by
Natural
or
Diabolical
virtue
and
force
.
THere
is
nothing
almost
so
common
not
only
in
the
Poets
(
who
have
been
the
chief
disseminators
of
many
such
things
)
but
in
most
of
other
Authors
,
as
the
mention
of
the
force
of
Charms
and
Incantations
:
And
yet
if
we
narrowly
search
into
the
bottom
of
the
matter
,
there
is
nothing
more
difficult
than
to
find
out
any
truth
of
the
effects
of
them
,
in
matters
of
fact
;
and
therefore
that
we
may
more
clearly
manifest
what
we
have
proposed
in
this
Chapter
,
we
shall
first
premise
these
few
things
.
1.
Those
that
take
the
effects
of
them
to
be
great
,
as
many
Divines
,
Philosophers
,
and
Physicians
do
,
suppose
no
efficacy
in
them
solely
,
holding
that
quantitates
rerum
nullius
sunt
efficaciae
,
but
that
they
are
only
signs
from
the
Devil
to
delude
the
minds
of
those
that
use
them
,
and
in
the
mean
time
that
the
Devil
doth
produce
the
effects
.
But
it
had
been
well
,
if
those
that
are
of
this
opinion
,
had
shewed
us
the
ways
and
means
how
the
Devil
doth
operate
such
things
,
seeing
he
can
do
nothing
in
corporeal
matter
but
by
natural
means
:
So
that
either
we
must
confess
that
there
is
no
force
at
all
in
Charms
,
or
that
the
effects
produced
are
by
natural
means
.
2.
Neither
can
we
assent
fully
to
those
that
hold
,
that
the
force
of
imagination
can
work
strange
things
upon
other
bodies
,
distinct
and
separate
from
the
body
imaginant
,
upon
which
it
is
not
denied
to
have
power
to
operate
very
wonderful
things
;
and
that
for
the
reason
given
by
the
most
learned
Lord
Verulam
,
which
is
this
:
Experimenta
3.
I
said
not
assent
fully
,
because
there
are
some
reasons
that
incline
me
to
believe
the
possibility
of
it
,
though
there
be
hardly
found
any
experiments
that
solidly
prove
it
.
For
as
the
said
Lord
Verulam
saith
again
:
Movendi
sunt
homines
,
ne
fidem
detrahant
operationibus
ex
transmissione
spirituum
,
&
vi
imaginationis
,
quia
1.
The
If
these
(
I
say
)
be
certain
,
then
doth
the
imagination
work
at
distance
by
means
of
those
beams
,
and
consequently
Words
and
Charms
,
and
such
like
may
be
the
means
and
instruments
,
by
which
the
imagination
(
being
the
principal
power
of
the
sensitive
Soul
)
may
operate
strange
things
at
distance
,
and
so
that
not
be
vain
which
learned
Agrippa
tells
us
.
Nos
habitat
,
non
Tartara
,
sed
nec
sydera
Coeli
:
Spiritus
in
nobis
qui
viget
,
illa
facit
.
And
we
have
before
sufficiently
proved
,
that
the
species
of
bodies
are
corporeal
,
and
it
is
plain
,
that
these
operate
upon
our
eyes
at
a
vast
distance
,
and
do
intersect
one
another
in
the
air
without
confusion
.
And
we
must
in
all
reason
acknowledge
that
the
sensitive
Soul
,
must
needs
be
of
as
much
purity
,
and
energie
as
those
that
we
call
the
sensible
,
or
visible
species
of
things
,
and
then
it
must
necessarily
follow
,
that
it
by
the
means
of
the
imagination
may
operate
at
a
great
distance
,
and
so
words
and
charms
may
from
thence
have
power
and
operation
.
For
learned
Agrippa
that
great
Philosopher
,
and
master
of
lawful
and
natural
Magick
,
and
not
of
that
which
is
accounted
diabolical
(
as
the
wretched
pen
of
Paulus
Jovius
hath
painted
him
)
holds
this
:
Quod
unicuique
homini
impressus
est
Character
Divinus
,
cujus
vigore
potest
pertingere
ad
operandum
mirabilia
.
Which
if
so
,
then
many
words
,
charms
and
the
like
,
have
a
natural
efficacy
to
work
wonderful
things
,
and
that
at
a
great
distance
also
.
4.
I
cannot
likewise
but
take
notice
of
another
caution
,
very
pertinent
to
our
present
purpose
,
given
us
also
by
the
said
Lord
Verulam
,
and
in
English
is
this
:
Again
men
are
to
be
holden
back
from
the
peril
of
credulity
,
lest
here
they
too
much
rashly
incline
And
therefore
this
may
caution
all
that
would
judge
aright
of
the
force
and
effects
of
words
and
charms
,
that
they
may
perhaps
neither
flow
from
the
nature
or
efficacy
of
the
words
,
nor
from
the
force
of
the
imagination
of
him
or
her
that
pronounceth
,
writeth
,
giveth
or
applieth
the
charm
,
but
from
the
imagination
and
belief
of
the
person
to
whom
they
are
applied
,
and
for
whom
they
are
intended
.
For
it
is
manifest
by
common
experience
(
and
we
our selves
have
known
it
to
be
certain
)
that
these
charms
either
pronounced
,
or
written
and
hung
about
the
patients
neck
,
have
produced
the
greatest
effects
,
upon
such
as
are
of
the
weakest
judgment
and
reason
,
as
Women
,
Children
,
and
ignorant
and
superstitious
persons
,
who
have
great
confidence
in
such
vain
and
inefficacious
trifles
;
and
that
they
seldom
or
never
produce
any
effects
at
all
,
upon
such
as
are
obstinate
Infidels
in
the
belief
of
their
operations
,
and
I
fear
we
shall
not
(
or
very
hardly
)
find
any
instance
to
make
this
good
,
that
they
effectively
work
upon
such
as
are
utterly
diffident
of
their
force
or
power
.
5.
It
hath
sometimes
been
a
question
,
Whether
a
rational
Physician
Gregorius
Horstius
,
by
eight
strong
and
convincing
arguments
.
And
we
our selves
having
practised
the
art
of
medicine
in
all
its
parts
in
the
North
of
England
,
where
Ignorance
,
Popery
,
and
superstition
doth
much
abound
,
and
where
for
the
most
part
the
common
people
,
if
they
chance
to
have
any
sort
of
the
Epilepsie
,
Palsie
,
Convulsions
or
the
like
,
do
presently
perswade
themselves
that
they
are
bewitched
,
fore-spoken
,
blasted
,
fairy-taken
,
or
haunted
with
some
evil
spirit
,
and
the
like
;
and
if
you
should
by
plain
reasons
shew
them
,
that
they
are
deceived
,
and
that
there
is
no
such
matter
,
but
that
it
is
a
natural
disease
,
say
what
you
can
they
shall
not
believe
you
,
but
account
you
a
Physician
of
small
or
no
value
,
and
whatsoever
you
do
to
them
,
it
shall
hardly
do
them
any
good
at
all
,
because
of
the
fixedness
of
their
depraved
and
prepossessed
imagination
.
But
if
you
indulge
their
fancy
,
and
seem
to
concur
in
opinion
with
them
,
and
hang
any
insignificant
thing
about
their
necks
,
assuring
them
that
it
is
a
most
efficacious
and
powerful
charm
,
you
may
then
easily
settle
their
imaginations
,
and
then
give
them
that
which
is
proper
to
eradicate
the
cause
of
their
disease
,
and
so
you
may
cure
them
,
as
we
have
done
great
numbers
.
Here
it
is
most
manifest
that
the
charm
or
appension
hath
no
efficacy
at
all
,
and
yet
accidentally
,
it
conduces
to
settle
their
fancies
and
confidences
,
which
conduceth
much
to
their
cures
.
And
from
hence
it
comes
to
pass
that
by
reason
of
the
fixed
belief
of
the
party
to
whom
the
charm
is
applied
,
there
are
many
helped
,
when
the
causality
and
efficiency
is
solely
in
the
person
imaginant
and
confident
of
receiving
help
by
the
means
of
the
charm
,
and
no
efficacy
at
all
in
the
charm
it self
,
nor
no
diabolical
concurrence
,
besides
what
obliquity
may
be
in
the
minds
of
the
actors
,
nor
no
agency
in
the
imagination
of
the
charmer
,
to
produce
the
effect
:
yet
because
often
people
are
cured
thereby
,
the
common
people
(
and
sometimes
the
learned
also
)
do
attribute
the
whole
effect
unto
the
charm
,
when
indeed
it
effecteth
nothing
at
all
.
And
to
this
purpose
Varius
doth
quote
a
passage
from
Galen
,
which
is
this
:
Sunt
But
we
now
come
to
examine
if
we
can
find
any
convincing
examples
,
from
Authors
of
credit
,
that
in
words
,
characters
and
charms
there
is
any
force
or
efficacy
;
and
this
we
shall
endeavour
from
the
best
and
most
punctual
Authors
,
that
have
come
within
the
compass
of
our
knowledge
,
or
reading
,
and
that
in
this
order
,
to
which
we
shall
add
some
observations
.
1.
I
think
there
are
few
that
have
been
,
or
are
Students
or
Practitioners
in
the
Art
of
Medicine
,
that
have
not
either
heard
,
or
read
the
writing
of
that
most
able
and
learned
person
Johannes
Fernelius
who
was
Physician
to
the
most
Christian
King
of
France
I
have
(
he
saith
)
seen
a
certain
Man
,
who
by
the
virtue
or
force
1.
From
hence
we
may
observe
,
that
Fernelius
seeing
this
(
as
he
saith
)
with
his
eyes
,
cannot
(
being
so
great
a
Scholar
,
and
a
circumspect
2.
And
though
he
seems
by
his
preceeding
discourse
,
to
believe
it
to
have
been
caused
but
by
a
league
and
compact
betwixt
the
person
3.
If
these
Apparitions
were
caused
by
Cacodaemons
,
then
there
was
no
efficacy
in
the
words
at
all
,
they
were
nothing
but
the
sign
de
facto
,
that
we
here
seek
after
.
2.
The
next
History
to
this
purpose
we
shall
take
from
Antonius
Marcellus
Donatus
,
and
likewise
Dr.
Casaubon
(
for
I
have
not
the
book
Of
Credul
.
and
Incred
.
p.
〈◊〉
.
by
me
)
who
renders
it
thus
.
A
Souldier
had
an
arrow
shot
through
the
left
part
of
his
breast
,
so
that
the
iron
of
it
stuck
to
the
very
bone
of
the
right
shoulder
.
Great
endeavours
were
used
to
get
it
out
,
but
to
no
purpose
.
Benevenius
doth
shew
,
that
it
was
not
feasible
without
present
death
.
The
Man
seeing
himself
forsaken
by
Physicians
and
Chirurgeons
,
sends
for
a
noted
Ariolus
or
Conjurer
:
who
setting
his
two
fingers
upon
the
wound
,
with
some
Charms
he
used
,
commanded
the
iron
to
come
out
,
which
presently
without
any
pain
of
the
patient
,
came
forth
,
and
the
Man
was
presently
healed
:
And
this
the
Doctor
,
who
I
presume
had
the
book
,
saith
,
that
Benevenius
saith
vidimus
we
have
seen
it
,
which
Marcellus
Donatus
saith
,
the
Author
ascribed
to
the
virtue
of
the
words
,
and
others
to
the
force
of
imagination
.
1.
Here
we
may
observe
,
that
this
may
either
be
brought
to
pass
by
the
efficacy
of
the
words
or
charms
that
he
muttered
,
and
then
causa
sine
qua
non
,
of
the
bringing
forth
of
the
iron
.
3.
Another
History
we
must
borrow
from
the
aforesaid
two
Authors
Donatus
and
Dr.
Casaubon
,
which
they
have
transcribed
forth
Johannes
Baptista
Montanus
,
because
I
have
not
the
Author
by
My self
with
mine
eyes
,
you
may
(
he
saith
)
believe
me
,
have
seen
it
:
A
certain
man
who
when
he
had
made
a
circle
and
drawn
some
characters
about
it
,
and
uttered
some
words
,
he
did
call
together
above
a
hundred
Serpents
.
And
further
saith
,
that
though
he
did
murmur
certain
words
,
yet
he
holdeth
,
that
the
bringing
of
the
Serpents
together
was
not
performed
by
the
force
of
the
words
,
but
by
the
power
of
a
strong
imagination
,
and
that
some
by
the
strength
of
imagination
,
not
ofwords
,
are
said
to
draw
forth
darts
,
and
to
cure
wounds
.
1.
And
here
we
may
take
notice
that
this
is
a
punctual
and
positive
History
,
plainly
declaring
the
matter
of
fact
,
in
calling
together
4.
To
these
we
may
add
one
of
sufficient
credit
from
the
learned
Masius
,
as
it
is
cited
by
Wierus
,
and
Dr.
Casaubon
(
which
may
be
I
also
This
is
from
his
own
sight
,
and
he
a
Man
of
undoubted
veracity
.
5.
Another
take
from
the
credit
of
Dr.
Casaubon
who
fathers
it
upon
Remigius
,
but
confesseth
that
at
the
time
of
his
writing
the
story
I
have
seen
a
Man
(
saith
he
)
who
from
all
the
neighbourhood
(
or
confines
)
would
draw
Serpents
into
the
fire
,
which
was
inclosed
within
a
magical
circle
;
and
when
one
of
them
,
bigger
than
the
rest
,
would
not
be
brought
in
,
upon
repetition
of
the
charms
before
used
,
he
was
forced
,
and
so
into
the
fire
he
did
yield
himself
with
the
rest
,
and
with
it
was
compassed
.
6.
To
these
we
shall
adjoin
another
story
written
from
Wierus
by
And
(
he
saith
)
Wierus
tells
us
this
story
of
a
And
this
great
Serpent
the
Doctor
taketh
(
in
his
Appendix
)
to
be
a
Devil
,
or
a
Serpent
actuated
and
guided
by
him
,
but
upon
what
grounds
of
reason
I
can
no
way
understand
.
These
are
the
most
material
passages
that
in
our
reading
we
can
find
in
credible
and
learned
Authors
,
to
prove
thereby
the
effects
of
charms
de
facto
,
and
we
confess
they
are
all
short
,
and
not
sufficiently
evidential
,
as
such
a
case
may
justly
require
;
and
therefore
we
shall
here
add
some
testimonies
of
good
Authors
that
do
strongly
affirm
and
aver
the
same
.
As
not
to
stand
upon
the
authorities
of
the
Cabalists
,
Platonists
or
Arabians
,
we
find
the
truth
of
the
charming
of
Serpents
avouched
by
Paracelsus
(
whose
credit
in
this
point
,
may
be
equivalent
to
any
others
)
who
saith
thus
:
But
(
he
saith
)
answer
me
from
whence
is
this
,
that
a
Serpent
in
Helvetia
,
Algovia
,
or
Suevia
,
doth
understand
the
Greek
Idions
,
Osy
;
Osya
,
Osy
,
&c.
When
notwithstanding
the
Greek
tongue
is
not
so
common
in
this
age
,
with
the
Helvetians
,
Algovians
,
or
Suevians
,
that
the
venenous
worms
should
be
able
to
learn
it
?
Tell
me
(
he
saith
)
how
,
where
and
from
what
causes
;
Serpents
do
understand
these
words
,
or
in
what
Academics
have
they
learned
them
,
that
they
should
forthwith
at
the
first
hearing
of
those
words
,
stop
their
ears
,
with
their
tail
turned
back
,
lest
they
should
be
compelled
to
hear
the
words
again
reiterated
?
For
assoon
as
they
hear
them
,
they
contrary
to
their
nature
and
cunning
do
forthwith
lie
immoveable
,
and
do
pursue
or
hurt
no
man
with
their
venemous
biting
,
when
notwithstanding
otherwise
they
on
the
sudden
fly
from
the
noise
of
a
mans
going
as
soon
as
they
hear
it
,
and
turn
into
their
holes
.
From
whence
it
is
manifest
that
Paracelsus
knew
of
his
own
experience
that
the
charm
(
which
it
seems
he
knew
)
would
make
Serpents
lie
immoveable
,
and
so
that
there
was
power
and
efficacy
in
words
naturally
without
superstition
to
work
and
operate
.
Also
the
learned
person
Tobias
Tandlerus
Doctor
of
Physick
and
publick
Professor
at
Witteberge
,
in
his
smart
and
pithy
Oration
de
fascino
&
incantatione
,
tells
us
this
:
That
Tucci●
a
Woman
belonging
to
the
Temple
of
Vesta
being
accused
of
Incest
,
did
by
natur
.
Histor.
Who
there
with
many
examples
,
doth
extol
the
efficacy
of
words
.
And
further
saith
:
They
are
found
that
stay
wild
beasts
with
words
,
that
they
efcape
not
the
throwing
of
the
dart
.
And
those
that
render
Rats
being
seen
in
any
place
,
stupid
with
secret
murmuring
,
that
they
may
be
taken
with
the
hand
and
strangled
.
Augerius
Ferrerius
,
whom
Thuanus
calls
Medicus
Doctissimus
,
in
Lastly
,
for
authorities
sake
we
shall
add
the
opinion
of
sagacious
Helmont
,
who
writ
a
Book
by
him
styled
,
In
verbis
,
herbis
,
&
lapidibus
est
magna
virtus
;
and
of
the
efficacy
of
words
saith
only
thus
much
:
De
magna
virtute
verborum
quaedam
ingenuè
dixi
,
quae
magis
admiror
quam
applico
.
By
which
it
is
manifest
that
though
Helmont
did
not
make
use
of
words
or
charms
,
yet
knowing
the
efficacy
of
them
he
could
not
but
admire
them
.
These
authorities
joyned
with
the
examples
may
suffice
to
convince
any
rational
man
that
at
some
times
and
places
,
and
by
some
persons
,
the
using
of
charms
have
produced
strange
effects
:
and
therefore
taking
the
matter
of
fact
to
be
a
truth
,
we
should
come
to
examine
the
cause
of
these
effects
;
but
first
it
will
be
necessary
to
premise
some
cautions
and
necessary
considerations
,
which
we
shall
pursue
in
this
order
.
1.
We
are
to
consider
the
intricacy
and
difficulty
of
this
point
,
2.
Again
we
are
to
note
that
some
Authors
of
great
credit
and
As
for
Valesius
3.
Notwithstanding
all
this
,
for
the
most
part
all
charms
,
spells
Amatus
Lusitanus
a
learned
and
experienced
Physician
,
and
a
man
of
great
repute
and
veracity
doth
relate
this
:
That
in
And
this
wofull
example
may
be
a
sufficient
warning
to
all
that
they
be
not
too
hasty
to
put
confidence
in
these
fallacious
trifles
.
Another
story
we
shall
give
of
our
own
knowledge
,
and
is
this
.
I
had
dismembred
a
pretty
Young-mans
Robert
Taylor
,
a
good
Scholar
,
and
had
been
a
Clerk
to
a
Justice
of
Peace
,
and
about
three
weeks
after
when
the
stump
was
near
healed
,
I
being
gone
from
home
,
his
Mother
lying
in
the
same
room
with
him
,
but
having
gotten
too
much
drink
,
he
calling
upon
her
to
help
him
to
the
Close-stool
,
but
she
not
hearing
,
he
scrambled
up
himself
as
well
as
he
could
,
but
hit
the
end
of
the
stump
that
was
not
quite
closed
,
whereby
the
arteries
were
opened
,
and
a
great
Hemorrhage
followed
.
And
there
being
an
honest
simple
man
that
owed
the
house
where
he
lay
,
having
a
vain
confidence
that
with
a
charm
he
said
he
had
,
he
could
undoubtedly
stay
the
bleeding
,
and
therefore
would
not
suffer
them
to
call
up
my
man
to
stay
the
Flux
until
day
;
which
continuing
so
long
,
the
vain
and
fruitless
charm
prevailing
nothing
,
though
my
man
when
he
came
did
stop
it
,
yet
had
he
lost
so
much
blood
that
he
died
the
next
day
;
and
this
may
serve
for
a
sufficient
caution
against
vain
confidence
in
charms
.
4.
Further
we
are
to
consider
,
that
there
are
many
notorious
5.
We
are
to
consider
that
though
we
should
grant
that
words
There
are
chiefly
three
opinions
,
amongst
those
that
grant
the
truth
of
the
matter
of
fact
,
concerning
the
proper
cause
of
these
effects
produced
by
words
.
1.
Of
which
the
first
sort
are
those
that
hold
there
is
no
efficiency
at
all
in
the
words
themselves
,
which
are
nothing
but
the
sign
of
the
league
and
compact
betwixt
the
Charmer
and
the
Devil
,
and
that
whatsoever
is
brought
to
pass
is
only
effected
by
the
Devils
power
,
and
of
this
opinion
are
the
greatest
part
of
the
learned
.
2.
Are
those
that
hold
that
the
words
or
charms
are
but
means
to
heighten
,
the
imagination
,
and
that
it
is
the
strength
of
the
exalted
imagination
only
that
produceth
those
things
that
seem
to
be
effected
by
those
words
or
charms
,
and
of
this
opinion
was
Avicen
and
many
of
the
Arabians
,
Ferrerius
,
Montanus
and
many
others
.
3.
There
are
those
that
hold
that
there
is
a
natural
efficiency
in
words
and
characters
rightly
fitted
and
conjoined
together
in
proper
and
agreeable
constellations
,
and
of
this
opinion
were
Johannes
Ludovicus
de
la
Cerda
,
Johannes
Branus
Camisius
Lusitanus
,
Paracelsus
,
Galeottus
Martius
,
Henricus
Cornelius
Agrippa
,
and
many
others
;
and
of
these
we
shall
speak
in
order
.
1.
The
first
opinion
doth
takeup
a
false
supposition
for
its
ground
,
2.
We
have
proved
by
the
unanimous
consent
of
all
the
whole
3.
It
cannot
in
any
reason
be
imagined
that
the
Devil
,
that
for
4.
But
we
shall
take
another
argument
or
two
from
the
learned
Henricus
Brucaeus
in
his
Epistle
to
Thomas
Erastus
,
where
about
this
point
he
saith
this
:
What
is
that
(
he
saith
)
that
the
most
of
the
Grecian
Physicians
were
ignorant
of
Demons
;
or
that
5.
Before
he
argueth
thus
:
But
the
curation
of
diseases
,
which
Aloisius
Cadamustus
in
the
18
Chap.
of
the
Indian
Navigations
relateth
,
that
Serpents
seeking
to
destroy
Sheep
in
the
Kingdom
of
Senega
,
which
is
given
to
Idolatrous
Worship
,
they
will
on
the
night
aim
by
heaps
at
the
Sheep-folds
,
from
whence
they
are
driven
away
with
certain
conceived
words
,
and
this
reason
is
not
unknown
to
many
others
.
And
that
Trallianus
where
he
treateth
of
the
stone
,
acknowledgeth
the
force
of
incantations
in
healing
of
diseases
,
and
he
witnesseth
that
Galen
himself
,
taught
by
experience
,
did
come
over
to
this
opinion
.
For
though
Galen
before
(
as
we
have
shewed
)
did
account
charms
but
as
Aniles
fabulae
,
yet
this
Author
Trallianus
doth
quote
a
piece
of
Galens
,
wherein
he
maketh
a
retractation
of
that
opinion
,
and
it
standeth
with
good
reason
that
it
might
be
so
,
Trallianus
living
near
his
time
,
and
so
might
(
notwithstanding
what
Guitterrius
bawleth
to
the
contrary
)
have
that
part
of
his
writing
that
since
might
be
lost
;
for
I
remember
Paracelsus
somewhere
saith
that
in
his
travels
he
found
the
works
of
Galen
,
far
more
genuine
and
incorrupt
than
those
that
were
published
and
extant
.
6.
A
further
reason
this
Author
gives
us
thus
:
Furthermore
7.
Lastly
he
saith
:
Why
may
we
not
also
refer
effects
in
the
Constantinus
magnus
did
approve
,
Codicis
lib.
9.
tit
.
●0
.
leg
.
4.
The
Science
of
them
(
he
saith
)
is
to
be
punished
,
who
being
skilled
in
Magical
Arts
are
discovered
either
to
endeavour
the
impairing
the
health
of
men
,
or
the
drawing
of
chast
minds
to
lust
:
But
for
seeking
remedies
to
humane
bodies
,
they
ought
not
to
be
punished
.
But
perhaps
thon
wilt
say
,
that
words
are
in
vain
muttered
forth
,
unless
a
compact
do
interceed
.
But
that
which
happened
(
he
saith
)
at
Lipsick
some
twelve
or
fifteen
years
since
,
doth
D.
Nenius
told
him
,
and
was
a
thing
known
to
innumerable
Citizens
.
For
the
Wench
being
brought
to
the
Court
,
it
was
debated
whether
by
law
she
could
be
punished
,
but
it
was
decided
by
the
opinions
of
the
Lawyers
,
that
she
could
not
be
punished
,
seeing
that
by
reason
of
her
young
age
,
she
was
altogether
ignorant
of
what
she
did
.
8.
We
cannot
also
but
remember
here
some
notable
passages
of
Paracelsus
where
he
is
speaking
of
the
power
of
faith
and
strong
confidence
,
meerly
considered
as
a
nude
and
natural
power
:
And
affirming
its
great
force
and
operation
to
effect
strange
things
,
he
saith
:
But
truly
we
cannot
deny
,
but
that
spirits
do
commix
themselves
So
the
Devils
though
they
perform
nothing
at
all
,
but
the
effects
are
meerly
produced
by
the
power
of
a
natural
or
miraculous
faith
,
yet
they
glory
as
though
they
had
done
them
(
in
all
things
being
liars
and
deceivers
)
and
therefore
do
they
what
they
can
to
confirm
and
raise
up
ceremonies
and
superstitions
;
From
which
commotions
faith
is
brought
forth
,
and
faith
worketh
those
strange
effects
,
and
therefore
by
reason
of
the
superstition
used
,
the
Devils
would
make
men
believe
that
they
are
authors
of
those
strange
effects
,
which
are
onely
wrought
by
the
Power
of
an
humane
Faith
,
that
they
might
rob
God
of
his
Glory
and
have
it
ascribed
unto
themselves
.
And
therefore
no
persons
do
the
Devils
more
service
than
those
that
ascribe
those
works
unto
them
that
are
wrought
by
natural
power
and
the
strength
of
humane
faith
.
From
whence
he
concludeth
thus
:
Eodem
modo
fides
est
in
homine
,
ut
laqueus
quo
strangulatur
fur
,
ad
multa
utilis
sit
.
Ea
sides
facit
,
ut
fiat
.
Si
sides
etiam
in
filum
lineum
est
,
similiter
fit
.
Interim
tamen
hoc
nec
Diabolus
facit
,
nec
fur
,
nec
laqueus
,
nec
carnifex
:
sed
adulterina
tua
fides
,
quam
non
impendis
ut
debebas
.
Having
sufficiently
(
we
suppose
)
proved
that
in
the
producing
the
effects
by
words
or
charms
,
the
Devil
doth
operate
nothing
at
all
in
them
,
but
only
as
a
lying
deceiver
and
Impostor
,
laboureth
to
have
the
honour
of
those
effects
ascribed
unto
him
;
we
shall
now
come
to
the
second
,
and
that
is
those
that
hold
that
the
effects
are
solely
produced
by
the
force
of
the
imagination
and
faith
of
the
Charmer
,
and
so
that
imagination
doth
work
further
than
the
proper
body
of
the
imaginant
,
upon
other
extraneous
bodies
,
and
that
the
words
or
characters
avail
nothing
,
but
the
fortifying
and
exalting
of
the
faith
of
the
Operator
,
to
prove
which
are
brought
these
arguments
.
1.
When
the
Disciples
asked
our
Saviour
,
Why
they
could
not
cast
forth
the
Devil
out
of
the
child
that
was
lunatick
,
and
sore
Because
of
their
unbelief
,
and
said
:
For
verily
I
say
unto
you
,
if
ye
have
faith
as
a
grain
of
mustard
seed
,
ye
shall
say
unto
this
mountain
,
remove
hence
to
yonder
place
,
and
it
shall
remove
,
and
nothing
shall
be
impossible
unto
you
.
Upon
which
place
learned
Beza
gives
us
this
note
:
Non
fidem
illam
generalem
&
historicam
intelligit
:
Nec
etiam
fidem
justificantem
.
Sed
illam
demum
specialem
,
&
quibusdam
Christianis
particularem
,
quâ
animus
quodam
spiritus
sancti
impulsu
ad
res
mirandas
perficiendas
impellitur
,
&
ista
vocatur
fides
miraculorum
.
And
against
diffidence
our
Saviour
orders
the
remedy
of
fasting
and
prayer
.
But
this
was
a
power
given
by
Christ
2.
Helmont
holdeth
,
that
every
man
,
in
respect
that
they
have
And
that
man
solely
hath
this
power
.
Which
(
if
his
argument
be
well
grounded
)
doth
prove
plainly
,
that
these
strange
effects
are
brought
to
pass
by
the
sole
power
of
the
phantasie
of
the
person
imaginant
,
or
using
the
charms
,
and
neither
by
the
power
of
the
Devil
nor
of
the
charms
.
3.
The
argument
to
prove
these
things
by
,
that
they
are
brought
Cornelius
Agrippa
,
is
this
:
Non
mediocri
experientia
(
ait
)
comprobatum
est
,
insitam
à
John
Young
,
that
John
Youngs
Philosophy
was
agreeable
to
this
of
Agrippa's
,
to
wit
,
That
all
creatures
were
made
by
God
,
for
the
use
of
Man
and
to
be
subject
unto
him
;
and
that
if
men
did
use
their
power
rightly
,
any
man
might
do
what
he
did
.
Fides
sit
apud
anthorem
.
4.
Avicenna
,
Algazel
,
Alkindus
,
Marsilius
Ficinus
,
Jacobus
de
Forluio
,
Pomponatius
Paracelsus
and
others
,
do
sometimes
hold
that
the
Soul
(
the
sensitive
and
corporeal
it
must
be
understood
)
not
by
a
nude
apprehension
,
or
meer
impery
,
but
by
the
emission
of
spirits
(
or
corporeal
beams
,
as
we
have
shewed
before
)
do
work
upon
external
bodies
,
and
so
move
and
alter
them
.
Sometimes
they
hold
,
that
the
whole
Soul
(
sensitive
must
be
meant
)
doth
go
quite
forth
of
the
Body
,
and
wander
into
far
distant
places
,
and
there
not
only
see
what
things
are
done
,
but
also
to
act
something
it self
.
And
to
this
opinion
(
only
meaning
of
the
immortal
,
and
immaterial
Soul
)
Dr.
Moore
and
Mr.
Glanvil
do
seem
to
agree
,
namely
that
the
Soul
may
for
a
time
depart
forth
of
its
Body
,
and
return
again
.
And
to
prove
this
the
argument
of
Avicen
is
this
:
Superior
things
(
he
saith
)
have
dominion
over
the
inferior
,
and
the
Intelligences
do
rule
and
change
corporeal
things
.
And
that
Now
we
come
to
the
third
and
last
opinion
of
those
that
positively
hold
,
that
there
is
a
force
in
words
and
characters
(
if
rightly
framed
)
to
effect
strange
things
withal
,
and
this
is
as
strongly
denied
by
many
.
Therefore
we
shall
only
offer
the
most
convincing
arguments
,
that
we
meet
withal
,
and
leave
it
to
the
censure
of
others
,
and
that
in
this
order
.
But
before
we
enter
upon
the
positive
arguments
,
we
think
it
fit
,
lest
we
be
mistaken
(
though
in
part
we
may
have
touched
some
ofthem
before
)
to
lay
down
some
few
cautions
and
considerations
,
which
we
shall
do
in
this
manner
.
1.
It
is
to
be
taken
for
a
certain
truth
,
that
the
greatest
part
of
Roger
Bacon
,
who
tells
us
thus
much
.
For
without
all
doubt
(
he
saith
)
all
of
this
sort
now
a
days
are
false
,
or
doubtful
or
irrational
,
and
therefore
not
at
all
to
be
trusted
unto
.
And
to
this
doth
Paracelsus
fully
agree
,
saying
2.
Yet
for
all
this
we
are
to
consider
,
that
all
of
them
are
not
That
there
are
certain
deprecations
of
ancient
times
instituted
of
men
,
or
rather
ordained
And
this
was
the
trial
that
by
the
Saxons
(
when
used
in
England
)
was
called
Drdeall
.
Therefore
Paracelsus
saith
thus
:
Repeto
ergo
,
characteribus
&
verbis
non
omnibus
fidendum
esse
,
sed
eligenda
&
retinenda
,
quae
recta
,
genuina
,
ex
fundamento
veritatis
deprompta
,
ac
multoties
probata
sint
,
which
is
counsel
good
,
sound
and
profitable
.
And
somewhere
he
tells
us
that
even
those
true
and
genuine
characters
and
Gamahuis
that
were
rightly
fabricated
under
due
constellations
,
and
were
in
old
time
efficacious
,
may
have
now
lost
their
virtue
because
the
configurations
of
the
Heavens
are
altered
.
3.
Many
of
these
strange
characters
or
words
were
not
by
wise
men
inserted
into
their
works
,
that
thereby
any
strange
things
might
So
therefore
(
he
saith
)
there
are
very
many
things
concealed
in
the
books
of
the
Philosophers
,
by
sundry
ways
:
In
which
a
Wise
Man
ought
to
have
this
prudence
,
that
he
pass
by
the
charms
and
characters
,
and
make
trial
of
the
work
of
nature
and
art
:
And
so
he
shall
see
,
as
well
animate
things
,
as
inanimate
,
to
concur
together
,
by
reason
of
the
conformity
of
nature
,
not
because
of
the
virtue
of
the
charm
or
character
.
And
so
many
secrets
both
of
Nature
and
Art
are
of
the
unlearned
,
esteemed
to
be
magical
.
And
Magicians
do
foolishly
confide
in
charms
and
characters
,
judging
virtue
to
be
in
them
,
and
because
of
their
vain
confidence
in
them
,
they
forsake
the
work
of
Nature
and
Art
,
by
reason
of
the
error
of
charms
and
characters
.
And
so
both
these
sort
of
Men
are
deprived
of
the
benefit
of
wisdom
,
their
own
foolishness
so
compelling
them
.
3.
The
same
most
learned
Countryman
of
ours
Roger
Bacon
,
But
those
things
that
are
4.
But
for
all
this
(
as
we
have
often
intimated
before
)
charms
and
characters
though
in
themselves
of
none
effect
,
may
conduce
Roger
Bacon
,
from
Constantine
the
Physician
tells
us
thus
much
:
But
it
is
to
be
considered
,
that
a
skilful
Physician
,
or
any
other
,
that
would
excite
and
stir
up
the
mind
,
may
profitably
make
use
of
charms
and
characters
though
feigned
,
not
because
the
characters
or
charms
themselves
do
operate
any
thing
,
but
that
the
medicine
may
be
received
with
more
desire
and
devotion
,
and
that
the
mind
of
the
Patient
may
be
stirred
up
,
and
may
confide
more
freely
,
and
may
hope
and
rejoice
;
Because
the
Soul
being
excitated
,
can
renew
many
things
in
its
proper
body
,
so
that
from
infirmity
it
may
be
restored
to
health
by
joy
and
confidence
.
If
therefore
(
he
saith
)
a
Physician
to
magnific
his
work
,
that
the
Patient
may
be
raised
up
to
hope
and
confidence
,
shall
do
any
thing
of
this
nature
,
not
for
fraud
,
but
because
of
this
,
that
he
may
confide
,
that
he
may
be
healed
,
it
is
not
to
be
condemned
.
We
brought
this
authority
to
confirm
what
we
had
asserted
before
;
and
that
these
things
are
wonderfully
prevalent
,
we
have
before
shewed
examples
.
1.
There
are
some
,
that
to
prove
that
words
and
characters
have
And
they
shall
put
my
name
upon
the
children
of
Israel
,
and
I
will
bless
them
.
Which
some
understand
that
the
name
Jehovah
which
they
call
Tetragrammaton
,
was
worn
upon
them
,
and
that
thereby
they
were
blessed
,
and
from
thence
they
suppose
that
Hebrew
names
,
especially
that
,
are
very
efficacious
and
powerful
.
Another
is
:
The
man
cloathed
in
linnen
,
that
had
the
Ink-horn
by
his
side
,
is
commanded
to
set
a
mark
,
or
(
as
some
read
it
)
a
Tau
upon
those
that
mourned
.
This
is
the
name
of
a
letter
the
last
in
the
Alphabet
,
and
hath
in
the
old
books
of
the
Hebrews
(
as
Schindlerus
tells
us
)
the
figure
of
a
cross
,
and
such
like
the
Samaritans
use
to
this
day
.
From
whence
by
Tau
,
some
in
Ezekiel
do
understand
the
figure
of
the
Cross
of
Christ
.
2.
But
to
explicate
what
is
meant
by
charms
and
characters
,
we
are
to
note
that
it
is
not
to
be
understood
of
those
words
that
are
Which
hearkeneth
not
to
the
voice
of
those
that
mutter
,
the
conjunction
of
the
learned
joyner
.
That
is
,
that
the
Serpent
doth
not
hearken
unto
,
or
obey
the
charms
that
are
framed
or
joined
together
by
the
learned
joiner
or
framer
of
charms
.
So
that
there
is
a
great
learning
required
to
frame
and
compose
charms
rightly
that
they
may
be
efficacious
.
For
Paracelsus
witnesseth
that
Serpents
once
hearing
an
efficacious
charm
do
forthwith
stop
their
ears
,
lest
they
should
hear
the
words
repeated
again
.
Of
both
these
sorts
the
learned
Roger-Bacon
doth
Of
characters
therefore
according
to
the
first
manner
,
it
is
so
to
be
judged
as
we
have
shewed
in
common
speech
:
But
of
sigills
and
characters
of
the
second
manner
,
unless
they
be
made
in
elected
seasons
,
they
are
known
to
have
no
efficacy
at
all
.
And
therefore
he
that
doth
practise
them
,
as
they
are
described
in
books
,
not
respecting
but
only
the
figure
that
the
exemplar
doth
represent
,
is
judged
of
every
wise
man
to
do
nothing
.
But
those
which
know
to
perform
their
work
in
fit
constellations
according
to
the
face
of
the
Heavens
;
those
may
not
only
dispose
characters
but
all
their
works
,
both
of
Art
and
Nature
,
according
to
the
virtue
of
the
Stars
.
But
because
it
is
a
difficult
thing
to
understand
the
certainty
of
Celestials
in
these
things
,
therefore
in
these
things
there
is
much
error
with
many
,
and
there
are
few
that
understand
to
order
any
thing
profitably
and
truly
.
And
to
this
purpose
Paracelsus
tells
us
:
Certain
Chirurgical
Arts
invented
Gemm●s
Huy●
,
that
is
Peantides
,
wherein
the
sign
of
the
Sagittary
was
insculped
against
weapons
,
which
were
prevalent
against
wounds
made
with
Swords
.
Also
we
have
known
(
he
saith
)
that
Magicians
have
rendered
stones
efficacious
to
cure
Feavers
:
nor
only
to
have
made
them
strong
to
cure
diseases
,
but
also
wounds
,
and
their
symptoms
,
to
wit
,
the
Haemorrhage
,
the
Sinonia
(
or
sinew-water
)
Convulsions
,
and
the
Epilepsie
.
But
as
in
that
age
the
use
of
these
was
frequent
,
and
the
authority
great
;
so
by
little
and
little
the
sophistications
of
false
Philosophers
being
increased
,
they
have
come
into
desuetude
and
contempt
,
and
other
childish
things
have
been
substituted
in
their
places
.
But
these
Stones
(
because
now
the
site
and
influx
of
the
Heavens
are
plainly
otherwise
than
they
were
in
times
past
)
are
no
more
so
efficacious
as
they
were
then
,
therefore
it
is
convenient
that
they
be
prepared
anew
.
The
Art
Magick
,
because
it
was
more
secret
,
nor
known
to
vulgar
Philosophers
,
both
because
it
did
ingenerate
wonderful
virtues
,
not
only
to
Stones
,
but
also
to
such
like
words
,
begun
to
be
called
the
prestigious
Art
by
an
odious
term
.
For
men
being
unskilful
of
these
things
,
who
notwithstanding
did
usurp
the
title
of
the
Art
unto
themselves
,
addicted
themselves
unto
artificious
operations
,
crosses
and
exorcisms
:
From
thence
the
vulgar
,
being
unskilful
of
the
Magical
Art
,
have
begun
to
attribute
this
virtue
to
exorcisms
,
characters
,
short
prayers
,
signacles
,
crosses
,
and
to
other
frivolous
things
.
But
the
matter
(
he
saith
)
is
quite
otherwise
:
for
the
constellation
under
which
the
stones
and
words
are
prepared
,
doth
induce
the
virtues
,
not
exorcisms
.
And
being
entred
upon
this
particular
,
we
shall
add
some
things
to
this
more
fully
,
as
first
this
from
the
great
Georgius
Phaedro
,
who
But
a
Characteristical
cure
is
that
,
which
exerciseth
its
natural
power
by
words
pronounced
,
written
or
ingraven
,
by
the
qualities
celestial
and
various
influences
of
the
Stars
,
being
friendly
to
our
bodies
.
And
to
this
doth
fully
agree
,
what
is
written
by
Trallianus
at
large
and
Augerius
Ferrerius
de
Homerica
medicatione
,
whither
I
referr
the
Reader
,
and
conclude
this
explication
with
that
sentence
of
Paracelsus
:
Praeterea
syderibus
nota
sunt
omnia
,
quae
in
natura
existunt
.
Unde
(
inquit
)
sapiens
dominabitur
astris
,
is
sapiens
,
qui
virtutes
illas
ad
sui
obedientiam
cogere
potest
.
3.
What
is
here
fully
explicated
as
also
what
we
have
formerly
in
this
Treatise
proved
both
by
reasons
,
authorities
and
examples
doth
4.
Thomas
Bartholinus
that
most
learned
.
Physician
,
and
experienced
Notwithstanding
(
he
saith
)
that
words
framed
or
shut
up
in
a
certain
Rhythme
,
may
without
any
superstition
work
some
such
like
thing
as
the
curing
of
the
Epilepsie
.
For
first
,
the
air
is
altered
by
the
various
prolation
of
words
,
as
well
that
air
,
which
doth
enter
into
the
little
pores
of
the
vessels
ending
in
the
skin
by
transpiration
,
as
that
which
is
carried
into
the
Ears
,
Nostrils
,
and
Lungs
.
2.
The
state
being
different
of
the
words
uttered
,
doth
impress
a
different
force
,
which
the
unlike
constitution
of
the
rough
Artery
;
and
of
the
rest
of
the
instruments
of
speech
,
whether
that
state
be
hot
or
cold
,
it
impresseth
a
virtue
,
which
doth
either
acuate
or
make
grave
.
3.
The
breath
is
heated
by
the
various
prolation
of
words
;
which
either
alone
,
or
bound
up
in
the
Rhythme
doth
califie
cold
things
,
and
discusseth
flatulencies
.
And
these
may
have
a
great
diversity
in
operation
,
according
as
the
air
and
breath
,
and
the
several
kinds
of
Atomes
in
them
,
may
be
ordered
in
their
site
;
motion
,
and
contexture
,
so
that
thereby
the
various
effects
may
be
produced
,
without
Cacodemons
,
or
vain
superstition
.
5.
And
if
we
consider
it
seriously
there
is
something
more
than
And
it
came
to
pass
,
that
when
the
evil
spirit
from
God
was
upon
Saul
,
that
David
took
an
harp
,
and
played
with
his
hand
:
so
Saul
was
refreshed
,
and
was
well
,
and
the
evil
spirit
departed
from
him
.
Upon
which
learned
Tremellius
gives
us
this
note
:
That
evil
spirit
,
that
is
,
those
phantastical
pangs
,
or
that
furious
rage
,
which
did
proceed
from
that
evil
spirit
;
did
cease
.
So
that
it
is
manifest
that
it
was
the
natural
efficacy
of
the
melodious
sound
made
by
Davids
playing
upon
the
Harp
,
whereby
the
Atomes
of
the
air
were
put
into
such
a
motion
,
site
and
contexture
that
thereby
they
became
repugnant
and
antipathetical
to
those
contrary
Atomes
,
that
were
by
the
means
of
the
evil
spirit
stirred
up
in
the
sensitive
Soul
of
Saul
,
by
which
he
was
terrified
or
tormented
,
and
by
overcoming
them
▪
and
dissipating
of
them
,
he
came
to
be
refreshed
,
and
for
a
time
those
effects
wrought
by
that
evil
spirit
ceased
.
So
that
the
argument
lies
plain
thus
:
If
the
melody
of
tunes
or
sounds
modulated
upon
an
Harp
,
have
power
to
refresh
the
mind
,
and
to
cause
the
rage
of
an
evil
spirit
to
cease
;
then
may
words
rightly
framed
in
agreeable
Rhythmes
,
which
are
but
modulated
tunes
or
sounds
,
ease
sick
persons
,
and
remove
diseases
:
But
the
former
is
true
by
the
testimony
of
this
Scripture
,
and
so
also
is
the
later
.
Neither
is
the
objection
of
Hieronymus
Jordanus
against
this
of
any
force
at
all
,
where
he
saith
that
the
reason
of
sweet
Harmony
,
and
magical
words
,
are
6.
There
is
no
one
thing
(
if
true
,
and
that
Kercherus
and
others
7.
There
is
also
an
experiment
that
hath
been
sufficiently
tryed
8.
The
chiefest
objection
that
is
usually
brought
against
the
natural
agency
of
fitly
composed
words
or
rhythms
is
a
maxim
of
the
Quantitates
rerum
,
nullius
sunt
efficaciae
:
unto
which
we
shall
render
these
responsions
.
1.
If
quantity
be
taken
mathematically
,
and
abstractly
,
then
it
is
true
,
that
it
is
of
no
efficacy
or
operation
,
because
it
is
then
only
ens
rationis
,
and
doth
only
exist
in
the
intellect
,
and
so
can
operate
nothing
ad
extra
.
But
if
it
be
taken
concretely
,
physically
;
and
as
materiate
,
than
it
is
of
force
,
and
very
operative
,
as
two
pound
quantity
of
lend
will
weigh
down
one
pound
of
the
same
lead
,
and
two
ounces
quantity
of
the
same
Gunpowder
,
will
carry
a
bullet
of
the
same
quantity
further
,
and
more
forceably
,
than
one
ounce
of
the
same
will
do
:
And
one
scruple
of
white
Hellebor
may
be
taken
,
when
a
Drachm
will
kill
,
and
a
fire
of
a
yard
Diameter
will
warm
a
man
at
a
greater
distance
than
a
fire
but
of
one
foot
diameter
.
2.
Figures
,
characters
,
words
or
speech
are
(
indeed
)
properly
no
quantities
:
For
figures
and
characters
are
only
delineations
and
circumscriptions
of
some
kind
ofmatter
,
and
are
all
,
whether
natural
3.
But
to
make
it
more
clearly
manifest
,
let
us
suppose
three
various
figures
that
are
Isoperimetral
,
as
a
circle
,
a
plain
square
,
and
an
equilateral
triangle
:
Though
they
be
all
of
equal
circumference
,
yet
shall
the
circle
contain
more
than
either
the
square
,
or
the
triangle
;
and
therefore
learned
Ramus
doth
lay
down
this
rule
.
Circulus
è
planis
Isoperimetris
inaequalibus
est
maximus
.
But
when
4.
That
which
we
call
speech
,
or
oration
,
is
considered
three
ways
.
1.
That
which
is
mental
and
only
conceived
in
the
mind
,
and
not
expressed
.
2.
That
which
is
expressed
or
uttered
by
the
vocal
organs
.
3.
And
that
which
is
written
.
And
these
are
called
mental
,
vocal
and
written
.
The
two
,
that
is
,
mental
,
and
that
which
is
written
,
are
referred
to
the
predicament
of
quality
.
And
whereas
oration
vocal
is
by
some
referred
to
the
predicament
of
quantity
,
as
it
is
the
measure
of
sounds
and
syllables
,
as
it
is
pronounced
,
5.
Lastly
,
we
are
to
consider
that
the
breath
of
Man
being
variously
modulated
by
its
passage
from
the
lungs
,
by
the
throat
,
palate
,
tongue
,
and
other
vocal
organs
,
doth
make
such
several
impressions
and
configurations
of
the
moved
atomes
in
the
air
,
that
thereby
so
great
a
diversity
of
impulses
or
sounds
are
made
upon
the
drum
of
the
ear
,
that
thereby
naturally
we
are
able
to
distinguish
one
from
another
.
Now
humane
institution
found
forth
the
ways
of
making
these
several
sounds
,
or
tones
,
to
be
appropriated
to
such
and
such
things
,
or
to
signifie
the
diversity
of
creatures
and
things
,
according
to
the
several
compacts
and
agreements
of
Men
amongst
themselves
,
so
that
what
one
sound
doth
signifie
in
one
language
,
may
signifie
another
thing
in
another
.
So
that
not
considering
the
institution
or
invention
of
this
or
that
significancy
of
several
sounds
in
several
languages
,
every
sound
,
or
articulate
prolation
,
doth
naturally
make
a
distinct
and
several
impulse
upon
the
ear
,
and
thereby
the
senses
,
and
consequently
the
mind
are
variously
affected
by
them
.
And
therefore
the
younger
Helmont
doth
give
us
an
apposite
passage
,
or
two
to
this
purpose
,
Englished
thus
:
For
as
in
those
of
ripe
years
,
certain
musical
modulations
And
again
he
saith
:
If
in
times
past
there
were
found
those
,
who
by
the
benefit
of
musical
instruments
could
move
and
mollifie
the
Having
thus
far
largely
handled
this
point
,
we
shall
only
recapitulate
a
few
things
,
and
so
conclude
this
Treatise
.
1.
It
being
granted
,
that
great
effects
have
been
produced
by
words
,
charms
,
rhythmes
,
and
tunes
,
we
have
removed
all
diabolical
concurrence
to
those
effects
,
except
what
may
be
mental
and
internal
,
as
in
all
wicked
persons
,
when
they
use
natural
means
to
a
wicked
and
evil
end
,
and
that
(
as
we
conceive
)
by
sufficient
and
convincing
arguments
:
And
especially
because
,
where
there
is
no
natural
agent
,
there
the
Devil
can
operate
nothing
at
all
,
and
if
there
be
a
natural
agent
,
his
concurrence
is
not
necessary
.
2.
As
for
the
force
of
imagination
upon
extraneous
bodies
,
we
cannot
in
reason
affirm
it
to
be
none
at
all
,
neither
dare
,
or
will
we
assert
that
its
power
(
in
that
respect
)
is
so
vastly
great
,
as
many
do
pretend
.
3.
And
for
what
strange
effects
soever
,
that
are
true
and
real
,
that
do
follow
upon
the
use
of
words
,
charms
,
characters
,
rhythms
,
and
the
like
,
we
do
confidently
affirm
,
that
they
are
effected
by
lawful
and
natural
means
,
but
withal
that
of
this
sort
in
this
age
,
few
or
none
are
found
out
that
are
efficacious
.
But
that
error
,
credulity
,
ignorance
and
superstition
do
put
great
force
,
and
stress
upon
these
things
,
when
really
they
produce
no
effects
at
all
.