Chapter I: Part 1

Imprimatur,

_July 29. 1676._

_Jonas Moore_ Soc. Regiæ
Vice-Præses.

THE

DISPLAYING

OF SUPPOSED

WITCHCRAFT.

Wherein is affirmed that there are many sorts of

=Deceivers and Impostors=,

AND

Divers persons under a passive _Delusion_ of
_MELANCHOLY_ and _FANCY_.

But that there is a _Corporeal League_ made betwixt the
DEVIL and the WITCH,

Or that he sucks on the _Witches Body_, has _Carnal Copulation_, or that _Witches_ are turned into _Cats_, _Dogs_, raise Tempests, or the like, is utterly denied and disproved.

Wherein also is handled,

The Existence of Angels and Spirits, the truth of Apparitions, the
Nature of Astral and Sydereal Spirits, the force of Charms, and
Philters; with other abstruse matters.

By _John Webster_, Practitioner in Physick.

_Falsæ et enim opiniones Hominum præoccupantes, non solùm surdos, sed &
cæcos faciunt, it à ut videre nequeant, quæ aliis perspicua apparent._
Galen. lib. 8. de Comp. Med.

_LONDON_,
Printed by _J. M._ and are to be sold by the Book-sellers in _London_.
1677.

To his Worshipful and honoured Friends _Thomas Parker of Braisholme_, _John Asheton_ of the _Lower-Hall_, _William Drake_ of _Barnolaswick-coat_, _William Johnson_ of the _Grange_, _Henry Marsden_ of _Gisburne_ Esquires, and his Majesties Justices of Peace and _Quorum_ in the West-riding of _Yorkshire_.

Worshipful Gentlemen and honoured Friends,

I _Do not dedicate this piece of my Labours unto you, thereby to beg protection for it, as fearing either its weakness, or the malevolent censures of the ignorant; for I very well know, and have experienced, that it is the usual property of idle and pragmatical persons to please their own malignant humors, with the condemning and scoffing at the painful lucubrations of others. And I have ever judged that nothing ought to be published, that like a Noun Substantive cannot stand by it self, without being supported by any other adjoined help. Neither is this forth of a vain confidence or an over-weening of mine own abilities, though I very well know that some are as much in love with the brood of their own brains, as others are with the fruit of their loines: Because I have for many years been as wary and vigilant, as any could be, to watch over my self, that I might both know, and keep a clear distinction, betwixt flattering Phantasie, and true and sound judgment. But I shall in brief shew you the true reasons of my presenting of this poor piece to your reading and judgments._

1. _The first reason is, because you have all been Gentlemen, not only well known unto me for many years, as being my near Neighbours, but also with whom I have been freely admitted to a Noble and Generous converse, and have been trusted, and honoured by you in your Domestick concerns, wherein by my Medical Profession, I might be serviceable to you, or your Families, far beyond my poor Merit and Desert. And having been for many years a due observer of your deportments in your places of trust as Magistrates, for being but as a stander by, and looking on, may (perhaps) have noted as much, as those that are Gamesters, I was moved to present this piece of my labours unto you, by reason of that knowledge and acquaintance, rather than to others, whose abilities and integrity I did not so well understand. And (I hope) I may without suspicion of flattery (of which I am sure both your selves, and others that know me, will acquit me, that if I be any way guilty, it is rather in being too plain and open) say, that you have been, and are true Patriots to your Countrey, and not only Justices of the Peace, but true conservers of it, and Peace-makers amongst all your Neighbours; and really this is one of the chief causes why I have dedicated this Treatise unto you._

2. _Another reason is, you have all fully known me, and the most of the particulars of my life, both my follies and frailties, as also my other endowments and abilities, and therefore in reference to these, I thought none more fit than your selves, to whom I might tender this laborious piece. For it is not unknown unto you, that (excepting my Physical Practice, which age and infirmities will not suffer me very much to attend) I have for many years last past lived a solitary, and sedentary life, =mihi & Musis=, having had more converse with the dead than the living, that is, more with Books than with Men. And therefore I present this unto you, as being better able than most others to whom I am unknown, to judge what I am like or able to perform in such a subject as this is._

3. _Also it is not unknown unto you, that I have had a large portion of Trouble and Persecution in this outward world, wherein you did not like many others stand aloof off, as though you had not known me, but like persons of Justice, and true Magnanimity, durst both look upon and assist wronged innocency, though besmeered over with the envious dirt of malicious scandals, and even in that very conjuncture of time, when the whole giddy Troop of barking Dogs, and ravenous Wolves, did labour to devour me. But then, even then did put to your helping hands, and were free to declare, what you knew of mine innocency: which was so Generous, Noble and Christian a kind of just commiseration, that I should for ever account my self a wretched person, if I should not have deeply impressed in my breast and memory, which no time, nor adversity can ever obliterate. But being in a condition that I may truly say with the Apostle =S. Peter=, Αργύειον κ χρυσίον ὐπάρχ μος, =Silver and Gold have I none= (which I know you expect not) and therefore the greatest power I have is my weak pen, thereby to testifie my thankfulness for your unparallel’d kindness. And therefore I offer this Treatise as a perpetual and monumental memorial to all Posterities, of my gratitude, and your goodness._

_And further, to whom can a subject of this nature be more suitably and fitly presented than to such Magistrates as your selves, who have often occasion to be cumbred and troubled with the ignorant, envious, and sometimes knavish accusations against people suspected of Witchcraft, Sorcery, Charming and Inchantment? Wherein to free the guilty, and condemn the innocent, is equally abominable to the Lord: And therefore much judgment, caution, care and diligent inspection ought to be used in the examining and determining of these matters, wherein I have used as much perspicuity and plainness as was possible to distinguish betwixt those that are Impostors, Cheaters, and active Deceivers, and those that are but under a mere passive delusion through ignorant and superstitious education, a melancholy temper and constitution, or led by the vain credulity of inefficacious Charms, Pictures, Ceremonies and the like, traditionally taught them. The one sort of which deserves to be punished for couzening of the people, and taking upon them, and pretending to bring to pass things that they have neither skill nor power to perform; but the other sort rather merit pity and information, or the Physicians help than any punishment at all. And I make bold to mind you of this one thing especially that in things of this nature great heed ought to be taken of the conditions, qualities, ends and intentions of the Complainants and Informers, who are often more worthy of punishment, than the persons accused. For many forth of a meer deluded fancy, envious mind, ignorance and superstition do attribute natural diseases, distempers, and accidents to Witches and Witchcraft, when in truth there is no such matter at all. And sometimes they counterfeit strange fits and diseases, as vomiting of preternatural and strange things, which if narrowly lookt into and examined are but Juglings, and deceitful confederacies, and yet for malice, revenge or some other base ends, do accuse others to be causers of them._

_And though you should find some confidently confessing that they have made a visible and corporeal league with the Devil, and that he hath carnal copulation with them, and that he doth suck upon some parts of their Bodies, and that they are Transubstantiated into Dogs, Cats, and the like, or that they fly in the air, and raise Tempests; yet (I hope) I have sufficiently proved by the word of God, the true grounds of Theologie and sound reason, that there never hath been any such ‘Witch’ existent =in rerum natura=, and so you may know what credit may be given to such Fables and impossibilities._

_So wishing that you may long live in Health and Happiness, to do his Majesty and your Countrey service, which is, and shall be my faithful prayer for you, I take leave subscribing my self_

Your Worships
most Faithful Friend,
and Devoted Servant.

_John Webster._

THE
PREFACE _or_ INTRODUCTION.

_Readers_,

Knowing certainly that all writings once published, do equally undergo one fate, as to stand or fall by the common censures, judgments and opinions of Men; therefore have I affixed, no Epithete, as foreseeing this Treatise (like a Man once at Sea that is forced to hold out against all weathers) must abide the censures of all sort of persons, how various soever their minds and principles be. And though mens fancies and opinions be commonly as different as their faces, yet I shall enumerate some few general sorts, that may be sufficiently comprehensive to comprise the most of other subordinate particulars, and that in this order.

1. First, that which a Man hath found true by experience in such like cases, may very reasonably induce him to expect the like again; as after I had printed my book of the History of Metals I met with some that were no more learned than Parrots, who could not write true English, and whose greatest skill was in the several ways of debauchery, and other poor Pedanticks that were hardly masters of Grammar, and yet this crew, and the like were rash and bold enough, to censure my painful endeavours, and to scoff at it as a mere collection. And therefore in publishing of this piece, which is a dark and mysterious subject, I may very probably meet with some troops of such rash ignorants, to whom only I shall return this sharp, but suitable responsion. It is an ordinary thing for many that never could shape a shoo, to reprove and find fault with the Shoomaker: but such wise men (fit only for _Gotham_) may learn these two Proverbs, _There is none so bold as blind_ Bayard, and _A Fools bolt is soon shot_, and their heads may be fitter for Feathers, than the Laurel, and when any of them have made such a collection as my former Book, or publisht such a piece as this, then I shall give them a better answer, and not before, _Lactucas non esse dandas hisce Afinis comedendas, cum illis sufficiant cardui_.

[Sidenote: Prov. 26. 12.]

2. There are another generation that seem wise in their own eyes, whose brains are like blown Bladders filled with the wind of over-weening and self-conceitedness, and these usually do huff, snuff, and puff at every thing that agrees not with their Capricious Cockscombs, when their abilities for the most part lie in the scraps they have gathered from the Theaters, or from the discourses had in Taverns and Coffee-houses, and if they can but reach some pittiful pieces of Drollery and Raillery, they think themselves fit and able to censure any thing though never read nor seen, except the Title Page. To these I have little to say, as being but such airy and frothy Vaporoso’s, as the least blast of sound reason maketh them vanish into smoak and nothing; but only with them to take into serious consideration, the saying of the Wiseman: _Seest thou a man wise in his own conceit? there is more hope of a Fool than of him_. And the counsel of a learned Father is proper for such vain confidents: _Expedit benè timere, quam malè fidere; & utilius est, ut infirmum se homo cognoscat, ut fortis existat, quàm fortis videri velit, & infirmus emergat_.

3. There are another sort that are so critically envious, that they can allow of nothing that is not their own production, and beareth not the test of their approbation, and cannot but stigmatize the labours of others how good or beneficial soever they be, because they shadow their fame, and tend not to the advancement of their own reputation: even as divers sorts of insects do feed upon the excrements of other animals, so these feed their own humours, and please their own fancies by the calumniating, and blacking the labours of others. These being guilty of peevish morosity cannot look kindly at any thing of anothers, without frowning, distast, and censuring; but we have little to say unto such as these, but shall leave them to the gall of their own breasts, and the spleen of their own minds, having neither intended our labours for any such, nor valuing their censures how sharp and bitter soever they be. For _nulla fœlicitas tam magna est, ut malignitatis dentes vitare possit_. And therefore it is discretion to bear that patiently for which humane prudence can find no remedy.

[Sidenote: 1 Cor. 13. 11.]

4. Others there are who are grown obstinate in their minds and wills, concerning Spirits, Apparitions, Witchcraft, Sorcery, Inchantment, and the like, and are grown pertinacious and resolute to stick to and hold those opinions that they have imbibed through ignorant education: not considering that perseverance in a good cause, and well grounded opinion is laudable and commendable, but pertinaciousness in a bad and ill grounded tenent, is as bad and hurtful. And it is every wise mans duty to study the cultivation and improvement of the goods of the mind, and never to be ashamed to learn that of which they were ignorant before. For the minds of men are not only darkned in the fall of _Adam_, but also much misled, by the sucking in of errors in their younger and more unwary years, from whence they ought to endeavour with might and main to extricate and deliver themselves. But he that is wilfully setled upon the lees and dregs of former opinions, though never so erroneous, hath shut forth all further light from shining into his understanding, and so is become wilfully blind. To such as these we shall only propose the example and practice of the Apostle, who saith: _When I was a child, I spake as a child, I understood as a child, I thought as a child: But when I became a man, I put away childish things_. And I advise them not to refuse the counsel of _S. Augustine_, who saith: _Ad discendum quod opus est, nulla ætas sera videri potest: quia etsi senes magis decet, docere quam discere; magis tamen decet discere, quam ignorare_. And they need not be ashamed to imitate _Socrates_, who did wax old every day learning something.

5. As we have not intended this Treatise, and Introduction for such conditioned persons as we have enumerated before, so there are others to whom we freely offer and present it, and shall shew the grounds and causes that moved us to undertake such a mysterious, and dangerous subject. And those are such as have an humble, lowly, and equal mind, that they commonly read Books to be informed, and to learn those truths of which they are ignorant, or to be confirmed in those things they partly knew before. It is to such as these only that we offer our labours, and therefore shall candidly declare unto them the causes and reasons of our undertaking which are these.

1. Though there be a numerous company of Authors that have written of Magick, Witchcraft, Sorcery, Inchantment, Spirits, and Apparitions, in sundry ages, of divers Countrys, and in various languages: yet have they for the most but borrowed one from another, or have transcribed what others had written before them. So that thereby there hath been no right progress made truly to discover the theory or ground of these dark and abstruse matters, nor no precise care taken to instance in matters of fact, that have been warrantably and sufficiently attested: But only rhapsodies, and confused heaps of stories and relations, shuffled together, when not one of an hundred of them bore the face either of verity, or truth-likeliness, whereby the understandings of Readers have remained unenlightened, their memories confounded, and their brains stuffed with Whimsies and Chimera’s. And though there be nothing more common than disputes of Witches, and Witchcraft, both in words and writing, yet not one of great multitudes that hath plainly told us, in what notion, or under what acceptation, they take the words, nor what description is agreed upon, of either of these, that their existence, or not being, their power and operations might be known and determined: But all the disputes as yet concerning them have been loose, wild, and _in vagum_. And therefore to remedie this, as far as such a subject would allow, and our abilities stretch, we were moved, and have attempted to clear those difficulties. And if we do not (which is epidemical to mankind) flatter and deceive ourselves, we have in some measure reasonably attained, as having plainly laid down the notion and acceptation of the words, Witches and Witchcraft, in which we grant them an existence, and in what sense and respect we grant them none, which is more (as we conceive) than yet hath been performed by any. And though our instances of matters of fact be neither, so punctual nor full as might be wished, for things of this nature are deep and hid; yet are they the best we could select or chuse; and this is one chief reason why I undertook to treat of this subject.

2. Though the gross, absurd, impious and Popish opinions of the too much magnified powers of Demons and Witches, in this Nation, were pretty well quashed and silenced by the writings of _Wierus_, _Tandler_, Mr. _Scot_, Mr. _Ady_, Mr. _Wagstaff_ and others; and by the grave proceedings of many learned Judges, and other judicious Magistrates: yet finding that of late two persons of great learning and note, who are both (as I am informed) beneficed Ministers in the Church, to wit Dr. _Casaubon_, and Mr. _Glanvil_ have afresh espoused so bad a cause, and taken the quarrel upon them; And to that purpose have newly furbished up the old Weapons, and raked up the old arguments, forth of the Popish Sink and Dunghills, and put them into a new dress, that they might appear with the greater luster, and so do with Tooth and Nail labour to maintain the old rotten assertions, the one in his Book called, A Treatise proving Spirits and Witches _&c._ the other in a Treatise called, A blow at modern _Sadducism_ &c. Finding these (I say) as two new Champions giving defiance to all that are of a contrary judgment, I was stirred up to answer their supposed strong arguments, and invincible instances, which I have done (I confess) without fear, or any great regard to their Titles, Places, or Worldly Dignities, but only considering the strength or weakness of their arguments, proofs, and reason. For in this particular that I have to deal, it is not with the men, but their opinions and the grounds they would lay their foundations upon. And if I be censured for dealing too sharply and harshly with them, they must excuse me, for I profess I have no evil will at all against their persons, no more than against a _non_-Entity, but was justly zealous for the truth, and bitter against such opinions as they have vented, which to me seem dangerous, and in some respect impious, as (I suppose) I have fully proved. And this was another reason of my writing about this subject.

3. Another reason that made me undertake this subject, was the horrid absurdities the tenent of the common Witchmongers brings along with it, as not only tending to advance superstition and Popery, but also to be much derogatory to the Wisdom, Justice, and Providence of the Almighty, and to cry up the power of the Kingdom of darkness, to question the verity of the principal Article of the Christian Faith, concerning the Resurrection of Christ in his true numerical Body, and generally to tend to the obstruction of the practice of Godliness and Piety. These after I had seriously weighed and considered them, did move me to labour as far as the light of God’s word, the grounds of true Theology, and the clear strength of reason would guide, and direct me, to undertake the confutation of them as far as I was able, and if I have failed I humbly desire those that are more able to handle the matter more fully if possible.

If any be moved that I seem to maintain some things that are Paradoxes, I hope I may crave leave, as well to discede from the opinions of others, as others have done from those that went before them. And I desire them not so much to consider, either the novelty or strangeness of the opinions, as the weight and strength of the reasons that are laid down to support and statuminate them; for if the arguments be sound and valid, the Tenents built thereupon cannot be weak and tottering. And however I acknowledge my self to have humane frailties and so may err, yet I have no mind or will pertinaciously to persevere in an error, and these things that we have treated of lying so far from the ken of our senses, and experiments of this nature, either so rare, or uncertain, that we may rationally expect pardon, rather than reprehension.

But I shall say no more, but let the Book speak for it self, only desiring the Readers, first to peruse and seriously to consider, before they censure, that so I may have cause to bid them, Farewel.

Dated _February
23. 1673_.

THE
CONTENTS.

Chap. 1. _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._ Page 1.

Chap. 2. _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._ p. 19.

Chap. 3. _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._ p. 37.

Chap. 4. _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._ p. 43.

Chap. 5. _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._ p. 63.

Chap. 6. _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._ p. 106.

Chap. 7. _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._ p. 136.

Chap. 8. _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_. p. 165.

Chap. 9. _Of Divine permission, providence and prescience._ p. 183.

Chap. 10. _Whether faln Angels be corporeal, or simply
incorporeal, and the absurdity of the assuming of Bodies, and
the like consequents._ p. 197.

Chap. 11. _Of the knowledge, and power of faln Angels._ p. 215.

Chap. 12. _If the Devils or Witches have power to perform
strange things, whether they do not bring them to pass by
mere natural means, or otherwise? And of_ Helmont’s _opinion
concerning the effects caused by Devils or Witches_. p. 241.

Chap. 13. _That the ignorance of the power of Art and Nature,
and such like things, hath much advanced these foolish and
impious opinions._ p. 267.

Chap. 14. _Of divers Impostures framed and invented to prove
false and lying miracles by, and to accuse persons of
Witchcraft, from late and undeniable authorities._ p. 270.

Chap. 15. _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._ p. 279.

Chap. 16. _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._ p. 288.

Chap. 17. _Of the force 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._ p. 321.

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 unmanacle 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.

[Sidenote: _Reas. 1._]

1. Because the best part of a man, as naturally considered, is his Courage, Resolution, and Magnanimity, which should make him resolute and couragious to declare and maintain, what he upon sound and rational grounds apprehends to be truth, and not at all to fear the censure or judgment of others, who may have had no better means to inform themselves, or perhaps have been less diligent, and however are subject to the same errours and mistakes of Mankind, who must all confess the verity of that unerring Oracle, _Humanum est errare_. And therefore he must needs be a person of a poor, base, and low spirit, that doth conceal his own sentiments of the truth, for fear of the censure or calumnies of others.

[Sidenote: _Reas. 2._]

[Sidenote: _August. de Agone Christi._]

2. He that is afraid to declare his thoughts, for fear of censure or scandal, must of necessity be very weak in his Morals, as having little affection for verity, which is the chief object of the intellect, and consequently ought above all things to sway and lead the affections. And to be frighted from owning or declaring of the truth, for fear of the vain, aery, groundless, and erroneous censures of others, must needs speak a man weak in the grounds of Morality, and to have small affection for vertue, whole guide is verity. The Learned Father said exceeding well to this purpose: _Qui veritatem occultat, & qui prodit mendacium, uterq; reus est. Ille quia prodesse non vult, ipse quia nocere desiderat._

[Sidenote: _Reas. 3._]

[Sidenote: Prov. 23. 23.]

[Sidenote: _Gregor. Homil._]

[Sidenote: _Chrysost. sup. Math._]

3. He that conceals the truth that he knows, for fear of the censures of others, must needs have little of Christianity in him, for we are commanded to buy the truth, and not to sell it; but for a Christian to conceal the truth, and not to dare to declare and defend it, for fear of the vain and perishing censures of men, is to make absolute sale of the truth, and that for the worst of all prises that can be. For what a weightless and worthless prise are the judgments and opinions of vain man, whose breath is in his nostrils, and whose life is but a vapor, that a Christian should, for fear of such vain censures, be afraid to declare or defend the truth? Therefore let the subtil Politicians and _Machiavillians_ of this Age, who have in a manner turned the truth of the Christian Religion, and the most certain Rules of Providence into Atheism, and becom’d vain Idolaters, to sacrifice to the falsely adored and deified fancies of their own craft and cunning, think or say what they please, yet the rule of pious _Gregory_ will ever hold true: _Ille veritatis defensor esse debet, qui quum rectè sentit, loqui non metuit, nec erubescit_. And that of _Chrysostom_ ought never to be forgotten by a good Christian, and one that fears God, who saith: _Non solùm proditor est veritatis, qui mendacium pro veritate loquitur: sed qui non liberè pronuntiat veritatem, quam pronuntiare oportet, aut non liberè defendit veritatem, quam defendere oportet_. But as there have been some that have been affrighted with the feigned Bugbears of malevolent mens censures and scandals; so there have been others, to whom Nature hath given greater Magnanimity, who were better principled in their Morals, and better rudimented in the Christian Religion, that have scorned and undervalued those censures as vanities and trifles, and these were those

——_Quos Jupiter æquus amavit,
Et meliore luto finxit præcordia 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.

[Sidenote: _Præf. in Harvæi Exerc. Anat._]

[Sidenote: Pag. 3.]

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 subsannations 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 Countryman 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 censure 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 Physician of _Roterodam_, _Zacharias Sylvius_, who ingenuously confesseth thus much: _Primum mihi inventum hoc non placuit, quod & voce & scripto publicè testatus sum; sed dum postea ei resultando & explodendo vehementiùs incumbo, refutor & ipse & explodor: adeò sunt rationes ejus non persuadentes, sed cogentes: diligenter omnes examinavi, & in vivis aliquot canibus eum in finem à me dissectis, verissimum comperi_. Which was a most candid and free retractation and confession of his own errours, and may be proposed as an example to all rash and unadvised Censurers. Neither could this most clear and evidential Verity (which falls under ocular Demonstration and manifest Experiments) find countenance in the World, until that _Wallæus_, _Plempius_, and divers other judicious and accurate Anatomists, had sound 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 kinds, but in matters of Learning particularly, which so many upon no ground, that I can see, or appearance of reason, are possessed with; I know not what we should more probably ascribe it unto, than to some sad Constellation or influence.” 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 most learned and diligent Mathematician _Galalæus_ 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 Quercetanus_ 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.

[Sidenote: _Mund. subter._ _lib._ 11. _sect._ 2. _pag._ 277.]

[Sidenote: Prov. 26. 12.]

[Sidenote: _Hist. Magic._ _c._ 14. _p._ 177.]

[Sidenote: _De Arte Lullian. Præf._]

[Sidenote: _Vide Relat. Paris. impres. Gallicè, 1631._]

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 _Nandæus_ 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 reason foregoing) cast some unworthy reflections both upon him, and _Lully_, yet he confesseth (which is but the bare truth, as every learned Physician doth sufficiently know, that have heedfully read his Writings of the Art of Medicine) in these words, “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: “_Tantæ suo fuisse ævo authoritatis atq; æstimationis legitur, ut justissimi Arragonum Reges eum in privilegiis eidem concessis, magnum in Philosophia magistrum, & mirandarum artium & scientiarum authorem nominârint_.” 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 (whom he had before judged an Heretick) as also a Society of Professors following the Doctrine of _Lully_, and called _Raymundines_ or _Lullists_, and that they affirmed, that by Divine illumination he had the perfect knowledge of Nature, by which he found out the universal Medicine, by a certain _Aurum potabile_, by which he prolonged his life to the 145. year of his age, in which year he suffered Martyrdom. This I have produced to shew how inconsiderately and ignorantly the best learned of an Age may be, and often are wrongfully and falsely traduced and slandered, which may be a warning to all persons to take heed how they pass their censures, until they understand perfectly all that is necessary to be known about the Subject they are to give judgment of, before they utter or declare their sentence.

[Sidenote: _Lib._ 1. _de Script. Anglic._]

[Sidenote: _Cap._ 1.]

5. _Roger Bacon_ our Countryman, 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 as _Pitts_ saith, he was twice cited to _Rome_ by _Clement_ the Fourth, to purge himself of that accusation, and was forced to send his Optical and Mathematical Instruments to _Rome_, to satisfie the Pope and the Conclave, which he amply performed, and came off with honor and applause. To vindicate whom I need say little, because it is already performed by the Pens of those learned persons, _Pitts_, _Leland_, _Selden_, and _Nandæus_, only I shall add one Sentence forth of that most learned Treatise, _De mirabili potestate artis & naturæ, & de nullitate magiæ_. Where he saith thus: _Quicquid autem est præter operationem naturæ vel artis, aut non est humanum, aut est fictum & fraudibus occupatum_. Another of our Country-men Dr. _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 nowadays) 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_, _Nandæus_, and others. Who almost have not read or heard of the horrid and abominable false scandals laid upon that _totius Germaniæ 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 Countryman 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 Countryman 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 _Dæmonologia_, 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.

[Sidenote: Considerat. about Witchcraft, p. 76.]

1. Could ever any rational man have thought or believed, that Mr. _Glanvil_, a person who pretends 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 intimates in divers other places, but without any quotation, to shew where or in what words _Scot_ doth simply deny the Being of Witches, which he doth no where maintain: so confident are many to charge others with that which they neither hold nor write.