Chapter VII: Part 7

1. Because that being driven into the field, and eating grass as oxen, and having his body (it was his body, not the body of an oxe, and therefore no corporeal nor real change) wet with the dew of Heaven, do not at all conclude or infer, that his body was really and essentially changed, nor in the external figure of it altered from what it was before; for he might go upon all four, and eat grass, and yet that doth argue no real change of his bodily shape at all; for so have divers persons done, that being young, have been lost in Woods and Desarts, and have been brought up with Bears or Wolves. To which purpose take one story for all from _Philip Camerarius_, that learned Counsellor of _Norimberg_, a man of great credit and reputation, in these words. “In the year 1543. there was in the parts of _Hesse_ a Lad taken, who (as he reported afterwards, and so it was found true) when he was but three years old, was taken away, and afterwards nourished and brought up by Wolves. These Wolves, when they got any prey, would always bring the best of it to a Tree, and give it to the Child, which did eat it: in Winter and time of cold, they would dig a pit, and strew it with grass and leaves of trees, and thereupon lay the Child, and lying round about it, preserve him from the injury of the weather: after they would make him go upon all four, and run with him, till by use and length of time, he could skip and run like a Wolf; being taken, he was compelled by little and little to go only upon his feet. He would often say, that if it had been in his power, he could have taken more delight to have conversed among Wolves, than among men: he was carried to the Court of _Henry Lantgrave_ of _Hesse_ to be seen.” And in the same Chapter he relateth another story to the same purpose of one that he himself had known and seen, that was of admirable agility, and more to the same end. Now must we conclude, that because this Boy did live and lye in the open air, was fed with raw flesh, and went upon all four, that therefore he was really and essentially charged into a Wolf? no, that would be inconsequent and ridiculous; and so would it be, if because _Nebuchadnezzar_ lay in the open field, was wet with the rain and dew, and did eat grass as an ox, to conclude, that therefore he was really changed into a beast; the absurdities are both alike. This is as mad a kind of inference, as if we should say, Conies and Geese do eat grass like an Ox, therefore they are Oxen or Asses, when notwithstanding they still retain their essential beings and shapes, without any essential transformations at all.

[Sidenote: _Argum. 2._]

2. Because the hairs of his head (as the Text saith) were grown like to an Eagles feathers, and for that also the very nails of his hands and feet were like the claws of a bird: yet it doth not prove that he was really changed into a beast, and that for these Reasons. 1. Because it would be more consonant to conclude, that he was rather transformed into some bird, having feathers and claws, than into a beast that hath horns and hoofs, though there was in him no corporeal transformation at all, but only a changed mind. 2. The Text is not according to the Hebrew Phrase used when there is real transubstantiation, as in _Lots_ Wife; _Et fuit statua salis_; but as _Tremellius_ renders it: _Usquedum pili ejus ut Aquilarum plumæ crevissent, & ungues ejus ut avium_. And _Arias Montanus_ thus: _Donec capillus ejus sicut Aquilarum crevit, & ungues ejus sicut avium_: which is exactly agreeable to the Hebrew. So that the assertion is not, that his hairs were changed into Eagles feathers, nor his nails into birds claws, but that they were _sicut_ as the feathers of Eagles, and as the claws of birds; the hairs by being grown ruffled, squalid, and rugged, and the nails by being grown long, hard, and crooked for want of cutting, dressing, combing, and ordering; and more change than this the words or sense do not bear. 3. There was no other change, but what was by natural growth; for the Hebrew word רָבָה doth properly signifie _multus fuit, succrevit in multitudinem_: so that the hairs were increased naturally in multitude and length, and the nails in magnitude and length, and so there was no essential change at all, but only an excessive augmentation of them both, he having lost the use of reason, whereby he could not use means to cut, cleanse, and order them. So that they did but grow squalid and ill-favour’d for want of using means to order and make them comely, even as many that have been lost, or left in Desarts, and desolate places, have after some length of time been found to be overgrown with hairs and ugly nails, that they have scarce been taken for men, but have appeared as savage and feral Monsters.

[Sidenote: _Argum. 3._]

[Sidenote: Dan. 4. 34, 36.]

[Sidenote: _Avenar. Diction._ _pag._ 313.]

[Sidenote: _Palon._ _in loc._]

3. His restauration doth plainly testifie what kind of change it was; for that which was restored unto him, did bring him into the same condition that he was in, before this transformation; and that was his knowledge or understanding. Now therefore if his knowledge or understanding did reduce him to the right use of reason, and brought those conditions and qualities that he had before: Then it is most plain, that it was only his knowledge or understanding that was taken away or changed; and so there was no other transformation, but what was internal in the mind, judgment, or imagination, by altering his will, desires, cogitations, condition, and qualities, and so no essential transformation at all, nor no change of his external shape, but what grew naturally in regard of his hair and nails or skin, for want of due ordering and decent dressing. And that this is an unanswerable truth, the words in the Text do sufficiently testifie, which are in our English: _And mine understanding returned unto me, and at the same time my reason returned unto me_; therefore it was only his understanding and reason, that had for a time been turned from him, and at his restauration they returned, or came again. _Tremellius_ renders the former Verse: _Et mente meâ ad me reversâ Excelso benedixi_. And in the latter: _Mente meâ reversâ in me_. In both Verses _Arias Montanus_ renders it: _Cognitio mea super me reversa est_; for the Hebrew word there used יָדַע _scivit, restituit, cognovit, agnovit, propriè est mentis & intellectûs_, as _Avenarius_ saith. And the Septuagint in both the Verses do agree with the Hebrew, αἱ φρένες μου ἐπ’ ἐμὲ ἐπεσρόφησαν. And to this purpose doth the French, Italian, and Luthers Translation render it, only the vulgar Latine gives it by the word _sensus, & figura mea reversa est_, which is altogether vicious. So that from hence we may safely conclude, that this transformation was only internal and mental, and no essential change at all: of which a most learned Divine tells us thus much: _Sunt nonnulli, inter quos est Johannes Bodinus, qui putant humanam figuram reverà fuisse ei ademptam. Ac sanè Deus pro sua omnipotentia miraculum hoc in rege isto impio facere, & humanam ejus naturam in bruti animalis essentiam mutare potuit: sed verisimilius est regem alienatum mente, vel etiam maniacum factum, ademptâ ei divinitùs mente, ut patet, ex sequente vers. 34. & in furorem versum, sive per iram, sive per dolorem, ob acceptam ignominiam, quòd regiâ dignitate esset orbatus. Sic Ericus Rex Sueciæ in furorem est actus per iram & dolorem, quòd regno esset dejectus, Anno 1568._

[Sidenote: _Argum. 4._]

[Sidenote: _Obser. medic._ _p._ 57, 58.]

[Sidenote: History 1.]

[Sidenote: History 2.]

[Sidenote: _De Hydrop._ _l._ 1. _c._ 12. _p._ 99.]

[Sidenote: _Sennert. de Hydrop._ _pag._ 417.]

[Sidenote: _De medend. morb._ _c._ 9. _p._ 97.]

[Sidenote: History 3.]

[Sidenote: _Obser. medic._ _l._ 10. _p._ 440.]

[Sidenote: History 4.]

[Sidenote: _Vid. Polan. Rolloc. & alios in Dan._ _c._ 4. _v._ 16.]

[Sidenote: The World surveyed, _part._ 2. _c._ 19. _p._ 270. History.]

4. That this was only a mental and internal transformation, as are many sorts of Melancholy, especially that which Physicians call _Lycanthropia_, or _Melancholia lupina_, _Rabies canina_, and the like, is most manifest by comparing it with some of these that we have named; of which (though we have related some before) we shall give some few, from Authors of credit and veracity. 1. And first concerning the effects of that Madness caused by the biting of a mad Dog, we have a most sad and deplorable story recited by _Philip Salmuth_, that experienced Physician of _Anhalt_, which we shall here give in English: “Many (he saith) do verily think that the force of this poyson will break out, and appear within a few months or years. But experience doth altogether testifie the contrary. As certain learned Authors do commemorate, that it hath laid hid in some the space of seven years, but in others it hath broke forth in the twelfth. _Guainerius_ also mentioneth a certain person, to whom the _Hydrophobia_ did happen the 18. year after he was bitten by the mad Dog. Moreover (he continueth) a most Noble person of _Hagen_ hath told me, that a certain Noble man was bitten in the face by a little pretty Dog, which he much delighted in, and that the seeds of that poyson, as it were nourished in his bosom for a long time, at the last did suddenly break forth. For after that for some years feeling no molestation nor trouble from that bite, he addressing himself to a Virgin did marry. And the nuptial Supper being ended, and the Bride brought to the Marriage-bed, her Kinsfolks a little after do hear her complaining and lamenting. At which they laughed and jested, thinking it but to be the Venereal sport. But that howling continuing late, they by force do break the barred doors of the Chamber, and enter, and find that the Bridegroom had bitten with his teeth, plainly after the manner of a Dog, the face of the Bride, and also the shoulders and arms, and the fleshy places, and still did not give over the same sort of biting. Being much astonished with this sad spectacle and cruel wickedness, they with an ireful and provoked mind do forthwith slay him: and the new Bride also died the same day.” Though this he had but by relation, yet it was from a person of great quality; and if he had not been reasonably assured of the truth of it, he would never have writ it down amongst his Medical Observations. But this is also attested by other Authors of sufficient credit, of divers of this sort of persons, that have both barked and bitten like Dogs, and this is testified by _Scribonius Largus_ and _Rhases_, as _Baptista Codronchus_ hath cited them; and learned _Sennertus_ tells us this: “That some (if bitten with Dogs) do bark like Dogs, and flye at whomsoever they meet, and that against or besides their will. For (he saith) _Gentilis_ relateth in his Comment upon _Avicen_, that a certain young man troubled with this rabiousness, did exhort his Mother, that she should not come near him, for he could not contain himself but bite those that came near him.” 2. As concerning Wolf-melancholy, we shall only give a short relation or two, the first from _Donatus ab alto mari_, who confesseth that he had seen two: of the one of which he saith: “This person (he saith) having formerly known me, did one day meet me when he was holden with this distemper; but I truly fearing went aside, and he looking at me a little went away. There was with him a multitude of men, and he did bear upon his shoulders a whole thigh and a leg of a dead man: At last being cured he was well, who afterwards when he met me again, did ask me, if I had not been afraid, when he found me in such a place when he was mad: by which it is manifest, that in him the memory was not vitiated.” Another take from that able Physician of _Delfe Petrus Forestus_ in English thus: “A certain Countryman was in the Spring-time seen at _Alemaria_ with an horrid look, and mad, to stay about the Church-yard, and after to enter the Church, and did leap upon a Seat or Plank (as we have seen him) only climbing upwards, and another while downwards with great fury, and never resting in one place. He carried a long staff in his hand, but did strike no body, but did with it beat off the Dogs; for he had his thighs and legs black and ulcered with black cruds or scurff by the biting of Dogs. His whole body did appear squalid, very black, and melancholick, but pale in the face, and his eyes exceeding hollow. From the foresaid signs (he saith) I did judge the man affected with the _Lycanthropia_ or wolfish Melancholy. He never used any Physician that I know of.” And this both this Author, _Schenckius_ and _Sennertus_ do sufficiently confirm from _Paulus_, _Aetius_, _Avicen_, and the like. From all which it is clear and manifest, that _Nebuchadnezzars_ distemper was but as some kind of Melancholy, whereby the imagination was corrupted, and the use of reason and right understanding for the time taken quite away, as saith the Text: _Let his heart be changed from mans, and let a beasts heart be given unto him_. That is, let his thoughts, desires, and affections be made brutish; for by the heart in Scriptures the cogitations, will, and affections are understood, as, _my son give me thy heart_, that is, the love and affections of thy soul and heart. So that when it is said, _Let a beasts heart be given him_, that is, let his mind, thoughts, and affections be made bestial; and so there was a change of the conditions and qualities of his mind and heart, but no real or essential change of his natural heart at all. And in this sense _Tremellius_ doth take it, saying: _obbrutescat, nihil humanum sapiat_, and so doth _Polanus_, _Rollock_, and others understand it; for _Polanus_ saith: _Debuisse animum ejus prorsus obbrutescere, & mentem judiciúmq; animi humani amittere: non enim intelligendum hoc de metamorphosi aliqua in corpore facta, sed de animo tantùm obbrutescente_. So that from these examples it appeareth, that many persons, by reason of Melancholy in its several kinds, have been mentally and internally (as they thought, being depraved in their imaginations) changed into Wolves and other kind of Creatures, and have acted their parts, as though they had been really so, when the change was only in the qualities and conditions of the mind, and not otherwise. And so only was the change of _Nebuchadnezzar_, which notwithstanding _Bodinus_, the Popish Writers, and Witchmongers have falsely and ignorantly taken it to be a real transubstantiation, when it was only mental: so apt are men to mistake and urge things amiss, when it lyes for their own gain or interest. But if these persons that thought themselves really changed into Wolves, had been covered with a Wolfes skin fitted to their bodies, and gone upon all four, and so have acted the parts of Wolves, then it might in all likelihood have more strongly induced them to have believed a real transmutation indeed, though that way neither had there been any change of substance, but only a counterfeit and cunning disguisement: of which we shall here insert (for diversion sake) a pleasant story from the Pen of _Vincent le Blanc_ of _Marseilles_, and leave it to be judged of according to the credit of the Author, which runs thus: “As concerning the _Anthropolychi_, I have not heard (he saith) of any thing so strange, as that the Governor of _Bagaris_, related once to me. He told me, that going with some of his Company from _Lionac_ to _Montpelier_, they overtook an old man with a Sack on his shoulders, going a great pace towards the same Town, a Gentleman of the Company out of charity told him, if he would, one of his Servants, to ease him, should carry his burden for him: at first he seemed unwilling to be troublesom; but at length accepted the offer, and a Servant of the Commanders Chamber called _Nicholas_ took the burden, and being late, every one doubled his pace, that they might get in in good time, telling the good old man, they would go before, and he should find them at the _White Horse_. The Servant of the Chamber coming in with the first, had a curiosity to see what was in the Sack, where he found a Wolfes skin, so properly accommodated for the purpose, that he had a strong fancy to disguise himself in it: whereupon he got it upon his back, and put his head within the Head-piece of the Skin, as ’twere to shew his Masters a Masquerade; but immediately a fury seized him, that in the Hall where they supped, he made straight to the Company at Table, and falling on them with teeth and nails, made a dangerous rude havock, and hurt two or three of them, so as the Servants and others fled to their Swords, and so plyed the Wolf with wounds, that they laid him on the ground, and hurt in several places. But as they looked upon him, they were amazed when they saw under the Skin a poor Youth wallowing in blood. They were fain to lay him presently on a Bed, taking order for his wounds and hurts, whereof he was recovered; and was long before he could be cured: But this cured him of the like curiosity against another time. The Company by this means had but a bad seasoned Supper, and many of them were sick either of hurt or apprehension. For the old man Wolf, ’twas not known what became of him; but ’tis probable, that hearing of this tidy accident, he was cautious to appear.” Now if this relation be true, as there is nothing in it that seems either impossible or improbable, but that it might, then from it we may observe these two things. 1. To consider for what end the skin of the Wolf was so fitted and prepared, which might be to act some part of a Tragedy or Comedy in, or in sport to fright some persons withal; but then it is not likely, but that the old man would have appeared and sought for it again, which he might have done without fear or danger. But I rather conjecture it was for some more pernicious purpose, as in that disguise to fright Travellers and Passengers, that thereby they might (for without doubt the old man had other Companions) more securely rob them, and so escape, and not be discovered or apprehended, which might make him afraid to be seen, or to seek it again. 2. We may note the curiosity of the young man, and the strength of his fancy, being moved to see himself, so fitly to appearance, to be so like a Wolf, and not to the steams flowing from the Wolfes skin to work upon his imagination, which we leave to the inquisition of Naturalists, that live in Countries where Wolves are, to make tryal of.

So having sufficiently disproved their supposition or assumption, that _Nebuchadnezzar_ was essentially transformed into a beast, we shall also shew the consequence that (if it had been true) they would draw from it, to wit, that if _Nebuchadnezzar_ were really transformed into a beast, much more may the Devil transform himself into the shape of any Creature, and may change Witches into Cats, Dogs, Hares, and the like, which can by no true Rules of Argument be good, because it stands upon divers, or rather contrary efficients, namely God and the Devil. The one having of himself an absolute and indeterminate power, and therefore of himself able to work what he will, where, when, and howsoever best pleaseth himself. And so by consequence he might (if it had so seemed good in his wisdom) have essentially transformed _Nebuchadnezzar_ into an ox. The other (the Devil I mean) he hath only a finite and limited power, and therefore utterly unable of himself to accomplish any one work beyond the bounds of that power: and so by consequence he cannot possibly transform himself essentially into any Creature whatsoever, without a special power from God. Lastly we shall conclude all with this binding Argument: what transubstantiations soever are wrought, the thing transformed ceases to be what it was before, both in nature, and properties, as _Lots_ Wife being transubstantiated into a Pillar of Salt, did cease to be flesh, blood, and bones, as she was before, and lost all the properties of humane Nature. So if Devils or Witches be transubstantiated into other Creatures, they cease to be what they were before both in Nature and Properties. And then by consequence the Devil should cease to be a Devil in Nature and Properties, and the Witches should cease to have humane Nature and Properties in them.

Having laid down these positive Arguments, we shall in the next place shew the horrid absurdities of these Tenents, to wit, of holding a visible Contract, that the Devil sucks upon the Witches bodies, that they have carnal Copulation together, or that they are essentially changed into Cats, Dogs, or Hares, or that they can flye in the air, or raise storms or tempests, and kill men or Cattel, and the like, and that in this order.

[Sidenote: _Absurd. 1._]

[Sidenote: 2 Pet. 2. 4.]

[Sidenote: Jude 6.]

[Sidenote: Mat. 8. 31, 32.]

[Sidenote: Mar. 5. 9. to 14.]

[Sidenote: Job 1. 11, 12. 2. 5. 6.]

[Sidenote: Joh. 19. 11.]

[Sidenote: _Rolloc._ _in loc._]

[Sidenote: Isa. 38. 29.]

1. These Tenents do derogate from the Wisdom and Power of God in his Government of the World by divine Providence, because by these it is supposed that the Devils and Witches do operate what, when, and howsoever it pleaseth them, and so the life and estate of all Creatures should be in their power to afflict, torment, or to destroy when they please, which is both false and blasphemous. For the Devils and wicked men are enemies and rebels against God, but yet conquered, and imprisoned, and chained close up by his Almighty Power, that they are not able to act any thing at all (except the evil of their own wills) nor put that into execution, but as far as God doth license and order them, which we shall make plain in these two particulars. 1. _The Devils are kept, in chains of darkness unto the judgment of the great day_, that is, though their wills be corrupt, wicked, and evil, and that they have a continual desire, _like a roaring lion, to seek whom they may devour_; yet are they restrained from acting this evil, by the mighty Power of God, and can execute nothing at all, but only as far as God doth order and command them: so the Devils could not by their own power enter into the herd of Swine, until Christ gave to them leave: neither could Satan hurt _Job_ either in his goods or body (though he strongly and earnestly desired it) until he had leave and commission given him from God. No more can Devils or Witches perform these things that are pretended; for it can never be proved that ever God did, or will give them order or leave to perform any such filthy or wicked thing, for which there can be no reason or end assigned why God should order such things to be done, so far different and opposite to the rules of his Justice, Wisdom, and Providence. 2. Nor can wicked persons act what they please, but God doth bridle and restrain them as he pleaseth; for though _Pilate_ proudly thought and boasted that he had power to condemn Christ, or to let him loose, yet our Saviour tells him: _Thou couldst have no power at all against me, except it were given thee from above_. Upon which place learned Dr. _Hammond_ saith thus: “So that thou hast neither right nor power to inflict any punishment on me, were it not that God, who is my Father, hath in his great Wisdom and divine Counsels, for most glorious ends, for the good of the World, determined to deliver me up into thy power to suffer death under thee.” Of which another saith thus: _Verba hæc duobus modis accipi possunt: partim quia omnis potestas est à Deo, & divinâ ordinatione; partim quia qui cum potestate est, nihil planè potest, nisi ex Dei efficaci dispensatione ac providentia_. So this is manifest in the excessive pride and boasting of _Sennacherib_ of his own power, and taking no notice of Gods inevitable Decree in his Providence, that it was he, even the Lord of Hosts that had done it, and of ancient times had formed it, without which _Sennacherib_ could have done nothing; but because he despised Gods Power and Providence, therefore saith the Lord: _Therefore will I put my hook in thy nose, and my bridle in thy lips, and I will turn thee back, by the way by which thou camest_, which was performed by the slaughter of his Army, and the sending him back into his own Country: so little do mens purposes and counsels prevail, when the Lords will and purpose are against them.

[Sidenote: _Absurd. 2._]

2. These Tenents do divert and obstruct the power and practice of Godliness: For while the Saints of God are taught, _that they are to fight the good fight of Faith_; and if they intend to be crowned, they must fight stoutly, and gain the victory, knowing, _that they fight not against flesh and blood, but against spiritual wickedness in high places, and that therefore they are to take unto them the whole Armour of God_: Therefore they knowing that this warfare is spiritual, and against spiritual enemies, and that the weapons both offensive and defensive are also spiritual; therefore they ought always spiritually to watch and stand upon their guard, lest their subtile and cruel enemy the Devil take them unawares, or by his Stratagems surprize them. For he is that old crafty Serpent, that hath innumerable wiles, and while he intendeth one thing, he pretendeth another; and like a cunning Enemy, gives a false Alarm at the one side of the Camp, while he assaulteth another, or making false fires or shews he seemeth to march away, when in the dark of the night he intendeth to fall on. So lest the Christian should be watchful and prevail, he laboureth by false Teachers, which are the Magicians and Sorcerers in the Mystery, to draw them from their vigilancy, by possessing their minds with these lying Tenents, that the Devil comes in the shape of a Cat or a Dog to a Witch, and bargains with her, and the rest, that whilst they are set at gaze to look for him in a bodily shape, they are made negligent in their spiritual watch, and so are diverted from the spiritual combate, and thereby the power and practice of Godliness is diverted and obstructed. Therefore we are to give heed unto the counsel of the Holy Ghost; to resist the Devil in his spiritual assaults with the spiritual weapons that God bestows upon us, and not to give heed to old Wives Fables, or the false Doctrine of Witchmongers, that make us watch for the Devil where he is not, and in the mean time not to resist him where he is, and that is within effectively in a spiritual manner, for he worketh in the children of disobedience, and therefore a Devil within us is more to be feared, than a Devil without us.

[Sidenote: _Absurd. 3._]

[Sidenote: Considerat. about Witchcraft, pag. 95, 96.]

3. These Tenents do uphold that horrid, lying, and blasphemous opinion, that our blessed Saviour did cast out Devils by _Beelzebub_ the Prince of Devils: For when they could not deny, nor disprove the plain and open matters of fact, that our Saviour did really cast out Devils, then they devilishly invented and vented, that though he did so, yet it was but by the help of the Prince of Devils, with whom he had a compact, and so wrought by the greater power to over-power the less. Concerning which Mr. _Glanvil_ is pleased to tell us this: “In his return to which he denies not the supposition or possibility of the thing in general, but clears himself by an appeal to the actions of their own children, whom they would not tax so severely.” But by Mr. _Glanvils_ leave we must affirm, that though it be a bold assertion, yet it is not true; for our Saviour doth absolutely confute the supposition both in the general, and also in reference to himself, by shewing the absurdities of it, and that by these Arguments.

[Sidenote: _Vid. Dr. Hammond in Math._ 12. 25, _&c._]

[Sidenote: _Vid. loc. citat._]

1. They supposed that the Devils had a Prince or a Ruler that was able to cast out Devils that were his Subjects, and inferior unto him, to which his answer is: _Every Kingdom divided against it self is brought to desolation, and every City or house divided against it self cannot stand. And if Satan cast out Satan, he is divided against himself, how shall then his Kingdom stand?_ Upon which a most learned Author doth thus paraphrase: “If any King mean to uphold his Kingdom, he will not quarrel and fall out with his own Subjects, and cast them out, which are doing him service; such divisions and civil dissentions as these will soon destroy his Kingdom, and therefore cannot probably be affirmed of any prudent Ruler or Prince. And Satans casting out Devils which are about his business (possessing those he would have possest) would be such a civil dissention as this, and a breach.” From whence he necessarily concludeth, that either Satan doth not cast out Satan, or else that his Kingdom is divided, and cannot stand, but come to desolation. But Satans Kingdom is not destroyed nor brought to desolation; therefore it is not divided against it self, and consequently Satan doth not cast out Satan. Of this passage _Theophylact_ saith: _Quomodo enim Dæmones seipsos ejiciunt, quum magis inter se conveniant? Satan autem dicitur adversarius._ And to the same purpose is that of S. _Chrysostom_: _Si divisus est, imbecillior factus est, & perit: si autem perit, qualiter potest alium projicere?_

[Sidenote: _Vid. Hieron. in loc._]

2. Our Saviour saith further: _And if I by Beelzebub cast out devils, by whom do your children cast them out?_ For as the fore-cited Author saith: “Why may not I cast out Devils by the Power and in the Name of God, as well as your Disciples and Country-men, the Jews among you (who being evil are therefore more obnoxious to suspicion of holding correspondence with Satans Kingdom) do, at least pretend to do. When they in the Name of God go about to cast them out, you affirm it to be the Power of God, and so do I. Why should you not believe that of me, which you affirm of your own?” _Si expulsio_ (saith S. _Hierom_) _Dæemonum in filiis vestris Deo, non Dæmonibus deputatur, quare in me idem opus non eandem habeat & causam?_

3. Christ further urgeth: _But if I cast out Devils by the Spirit of God, then the Kingdom of God is come upon you or unto you_. “But if it be indeed by the Power of God, that I do all this, then it is clear, that although you were not aware of it, yet this is the time of the Messias, whose Mission God hath testified with these Miracles, and would not have done so, if it had been a false Christ.” So that he seemeth to conclude thus: “You Scribes and Pharisees seem to acknowledge, that there are real possessions by Devils, and that they may be thrown out, either by the Power of God or the power of Satan. But I have shewed the absurdity, that Satan doth not cast out the Devils his obedient Subjects that are doing his service; and therefore that what I do must be by the finger of God, and that must certainly denote unto you, that his Kingdom is come, and that I am the Messias.”

[Sidenote: _Chrysost. in loc._]

4. He proceedeth: _Or else how can one enter into a strong mans house, and spoil his goods? except he first bind the strong man, and then he will spoil his house._ “My dispossessing Satan of his goods, and turning him out of those whom he possesses, is an argument that I have mastered him, and so that I do not use his power, but that mine is greater than his, and imployed most against his will, and to his damage.” _Quòd enim_ (as saith a learned Father) _non potest Satanas Satanam ejicere, manifestum ex dictis est: sed quoniam neq; alius potest eum ejicere, nisi priùs eum superaverit, omnibus est manifestum: Constituitur ergo quod & anteà, cum manifestiori abundantia. Dicit enim: Tantum absisto ab hoc quòd utar Diabolo Coadjutore, quòd prælior cum eo, & ligo eum: Et hujus conjectura est, quòd vasa ejus diripio. Et sic contrarium ejus quod illi tentabant dicere, demonstrat. Illi enim volebant ostendere, quòd non propriâ virtute ejecit Dæmones. Ipse autem ostendit, quòd non solùm Dæmones, sed & eorum Principem ligavit: quod manifestum est ab his quæ facta sunt. Qualiter enim Principe non victo, hi qui subjacent Dæmones direpti sunt?_

5. Lastly he concludeth: _He that is not with me, is against me: And he that gathereth not with me, scattereth abroad_. “And it’s proverbially known” (saith Dr. _Hammond_) “that he that is not on ones side, that brings Forces into the field, and is not for a mans assistance, he is certainly for his Enemy, engages against him, doth him hurt; and consequently my casting out Devils, shews that I am Satans declared Enemy.” By all which arguments he flatly overthrows the false supposition of the Pharisees.

[Sidenote: _Absurd. 4._]

4. These Tenents do overthrow the chief Articles of the Christian Faith, to wit, the rational and infallible evidence of the Resurrection of Christ in the same individual and numerical body in which he suffered: and this we shall elucidate in these particular Considerations.

[Sidenote: 1 Cor. 15. 14, 15, 16, 17, 18.]

1. The whole strength of the Christian Religion consists in the certainty of Christs Resurrection in his true and individual body. For as the Apostle argueth: _And if Christ be not risen, then is our preaching vain, and your faith is also vain: yea and we are found false witnesses of God, because we have testified of God, that he raised up Christ: whom he raised not up, if so be that the dead rise not. For if the dead rise not, then is not Christ risen. And if Christ be not risen, your faith is vain, ye are yet in your sins. Then also they which are fallen asleep in Christ, are perished. If in this life only we have hope in Christ, we are of all men most miserable._ So that all these sad consequences must needs follow, and the whole Christian Religion be found a lye, if Christ be not truly risen from the dead.

2. And though the Apostle do enumerate sufficient Witnesses of his Resurrection and appearance after death, _and that he was seen of Cephas, then of the Twelve, after that he was seen of above five hundred Brethren at once, then of James, then of all the Apostles, and lastly of himself_: Yet all this Cloud of Witnesses will prove little, but dissolve into vapour, if there were or are either Angels or Spirits, that in their own or assumed bodies, may appear in his form, shape, and likeness, and to sight and tangibility be in all properties as his body was, to have flesh and bones, the print of the nails in the hands and feet, and to eat and drink.

[Sidenote: Mar. 6. 49.]

[Sidenote: Mat. 27. 51.]

[Sidenote: Mar. 15. 38.]

[Sidenote: Mat. 28.6, 9.]

[Sidenote: Mar. 16. 1.]

[Sidenote: Joh. 20. 1.]

[Sidenote: Luk. 24. 37.]

[Sidenote: Joh. 20. 19, 26.]

[Sidenote: _Vid. Rolloc. in Joh. 20._]

3. That the Apostles held the opinion, that there was Apparitions and Spirits that did shew themselves in any form or likeness, is most plain and evident; for when they saw Christ walking upon the Sea, they supposed it had been a Spirit or Apparition, for the Greek is φάντασμα, and cryed out. That is, either being cruelly affrighted and amazed, their Phantasies did represent strange thoughts in their minds: or else (which doubtless was the truth) seeing Christ walking upon the Sea, which they thought was not possible for a man to do without sinking or drowning, they in great fear cryed out, and forgetting his former Miracles, did vainly suppose it some Spirit that had made an apparition in his likeness. But it is most strange, that the Disciples that had seen and been eye-witnesses of so many Miracles wrought by him during his life, and those that accompanied him at his death, as the renting of the veil of the Temple from the top to the bottom, and the Earth-quake, and the renting of the Rocks, and the Darkness that was over the Land from the sixth hour unto the ninth; and that after his Resurrection the Graves were opened, and many bodies of Saints that slept arose, and came out of the Graves, and went into the holy City, and appeared unto many, of which they could not be ignorant; It is (I say) most wondrous strange, that after all these they could doubt of the verity of his Resurrection, and imagine that it was a Spirit in his form and likeness. And most especially, considering that his Sepulchre was made sure, the stone sealed, and a Watch set to attend it, of which they could not be ignorant; and likewise the certain affirmation and evidence of the two _Maries_, from the mouth of the Angel, and their own sight who worshipped him, and held him by the feet, and _Peters_ finding the Sepulchre empty, and his appearing to the two Disciples that went to _Emmaus_, and yet for all this at his next appearance, not to be satisfied, but to be terrified and affrighted, and to suppose they had seen a Spirit, is beyond all wonder, but that doubtless the heavenly Father had so ordained it in his inscrutable Wisdom, that the infallible certainty of his Resurrection might be more evidently and punctually proved. For at his next appearing, when they were all together, Jesus himself stood in the midst of them, and said unto them, _Peace_ be unto you. But they were terrified and affrighted, and supposed they had seen a Spirit, there the word is πνεῦμα. Now the cause of this supposing that they had seen a Spirit, doubtless was because as St. John tells us, _That Jesus twice had stood in the midst of them, the doors being shut, because of the Jews_, and therefore they could not possibly imagine, that he could have a body that could make penetration of dimensions, not considering that he had an omnipotent Power, and therefore nothing could be impossible unto him. Though it may well be conceived to be done without penetration of dimensions, because by his Almighty Power he might imperceptibly both open and shut the doors, and so enter, and suddenly stand in the midst of them, and no humane sense be able to discern it. But however it was, the Disciples did not then believe that it was Christ with his individual body in which he suffered, but either (as some of the Fathers believed) that it was his very Spirit that he yielded up upon the Cross, that appeared in his figure or shape, that was so pure, fine, and penetrable, that it could pass through any Medium, though never so dense or solid: or some other Spirit that assumed his form and shape, which is far more probable and sound. But howsoever it was, they did believe that it was some Spirit in his likeness, and not he himself, in that very numerical body in which he suffered, as may be apparently gathered from the words of _Thomas_ called _Didymus_, who strongly affirmed, saying: _Except I shall see in his hands the print of the nails, and put my fingers into the print of the nails, and thrust my hand into his side, I will not believe_.

[Sidenote: _Rolloc. ubi supr._]

[Sidenote: _Vid. Caten. Aur. Tho. Aquin. in locum._]

4. To the grounds of all these doubts our Saviour gives a demonstrative and infallible solution, which we shall explain in these particulars. 1. He doth not at all deny the existence or beings of Spirits; neither that Spirits do not, or cannot make visible apparitions: but doth grant both. 2. But he restrains these apparitions to those inseparable properties that belong to Bodies and Spirits, that is, a body (that is to say an humane body) hath flesh and bones, but a Spirit hath neither, as Christs or humane bodies have; and therefore saith a learned Person upon the place: _Docet se non esse Spiritum hoc modo: Spiritus, inquit, non habet carnem & ossa. Ego verò, ut conspicitis, habeo carnem & ossa: Ergo ego non sum Spiritus. Vide igitur ex sensu & sensibilibus: sensu nimirum visus; sensu tactus: ex visibilibus & tractabilibus se corpus esse non autem Spiritum edocet. Per sensum enim fides & gignitur & confirmatur._ So that whether Spirits be taken to be corporeal (and so appear in their own bodies) or to be incorporeal (and so to appear in assumed bodies) yet are they both to sight, and especially to feeling, not as humane bodies are that have flesh and bones. So that however they do, may or can appear (for it must be considered in that latitude, else our Saviours argument would not be irrefragable and convincing) they to the resistibility of touching cannot be as flesh and bones are, for they to the sense of touching do resist, and are solid, but so the bodies of Spirits in what appearance soever have not, nor can have, otherwise our Saviours argument falls to the ground, and proves nothing. 3. He confirmeth this by the Disciples own proof of feeling and touching the prints or scars of the nails in his hands, and the print of the wound in his side, and thereby manifesteth that it was he himself, and the very same individual body in which he suffered, by which _Thomas_ his great unbelief and doubting was unanswerably satisfied, by putting his fingers into or upon the very prints of the nails, and by putting his hand into or upon the wound or scar upon his side. And therefore though the same power that raised him from the dead, and rouled the sealed stone from the Sepulchre, could have perfected his body to be without prints or scars of the wounds; yet did the divine Wisdom reserve them, thereby to cure the infidelity of his Disciples, and undeniably to confirm the truth of his Resurrection; to which purpose one said well: _Ibi ad dubitantium corda sananda, vulnerum sunt servata vestigia_. And the further to establish and settle their Faith, he took a piece of a broiled fish, and of an honeycomb, and eat before them; all which concluded him to have a true body, and that he was not a Spirit: from whence we draw these conclusions.

1. That howsoever Spirits do or may appear, they have not, or can have such a body, that in respect of tangibility, is as flesh and bones. For flesh and bones are dense, solid, and make sensible resistance to the touch; but the bodies of Spirits in their apparitions are not, nor can be so. For as we deny not but there are and may be apparitions in any figure or shape, yet they can but be as the figures and shapes in the Clouds, which are often seen, and cause much wonder, though (we suppose) many of them may be rather attributed to the assimilation made in mens fancies, than to their real existence in those forms or shapes. So they may be as shadows, or the species of bodies that we see near or afar off, or as the images that we behold of our selves and other things in Mirrours or Looking-glasses: which though without doubt they be not non-entities, for _nullius entis nulla est operatio_, but these affect the senses, which is an operation or action; yet do they all easily yield to the touch, and have no firmness nor solidity, as flesh and bones have; and this is all that can be justly deduced from our Saviours argumentation.

2. Either we must believe that our Saviours argument is of no force and validity, which is blasphemous and horrid to affirm or imagine, he being the way, the truth, and the life, and in whose mouth there was found no guile, and thereby overthrow the whole foundation of the Christian Religion: or else we must for certain believe that Spirits whensoever they appear have no such solidity or resistibility as to touch, as flesh and bones have. And consequently that what strange things soever we may by sight and touch take to be the apparitions of Spirits, that to touch have the solidity of flesh and bones, we must conclude that they are not Spirits, but must be some other kind of Creatures, of whose nature and properties we are to inquire; for doubtless (as we shall manifest hereafter) there are many strange Creatures, that for their rarity or strange qualities, have been and are mistaken for the apparition of Spirits. For the Disciples doubts must still have remained unsatisfied, if Spirits could appear to have bodies to touch, of that solidity that flesh and bones are of, and then the truth of our Saviours Resurrection falls to the ground, and the Christian Faith is vain.

3. Therefore that Demons do appear in the shape of Dogs, Cats, and the like, and do carry the heavy bodies of Witches in the air, do suck upon their bodies, and have carnal copulation with them, must suppose them to have bodies as solid and tangible as flesh and bones: and so overthrow the main proof of our Saviours Resurrection, and consequently the very foundation of the Christian Religion; _For if Christ be not risen our faith is vain, we are yet in our sins, and are of all men most miserable_, as having only hope in this life, and no further. And this is sufficient to shew the horrid and execrable absurdity of these opinions; which objection Mr. _Glanvil_ calls spiteful and mischievous, but durst not undertake the solution, but with a plain shuffle leaves and over-runs it, as indeed being too hard a morsel for his tender teeth.

[Sidenote: Gen. 18. 1, 4, 8.]

And if any do object (as we have heard some do) that three Angels did appear unto _Abraham_ in the Plains of _Mamre_, as he sate in the Tent-door, and did eat and drink, and washed their feet, and therefore that they had flesh and bones; to that we return this responsion.

1. It is a very froward and perverse way of arguing, to make one place of Scripture to clash with another, when they ought all to be expounded according to the Analogy of faith, and it is a perfect Harmony which we ought to labour to find out and rejoyce in.

[Sidenote: Heb. 1. 1, 2.]

2. It is no perfect way of arguing from the Dispensations in the time of the Patriarchs and Prophets, to those that God useth now in the time of the Gospel; for so they might argue that God should answer by _Urim_ and _Thummim_, because he did so in the time of the Levitical Priesthood, but that is now ceased, and the Apostle tells us: _God at sundry times, and in divers manners spake in times past unto the Fathers by the Prophets: But in these last days he hath spoken by his Son unto us_. So though God did then vouchsafe to make himself manifest unto the Patriarchs by the visible appearance of Angels: yet it is no rational consequence that he doth so now in these days.

[Sidenote: _Ibid._ _v._ 17.]

3. It is manifest, that though they were in number three, yet it is true that it was Jehovah that appeared unto _Abraham_, and Jehovah said, _Shall I hide from Abraham that thing which I do_. Now we do not find that the word Jehovah is communicable to any Creature, but only to God himself; and therefore the best Expositors do understand (notwithstanding what _Pererius_ doth say to the contrary) that one of them was Christ the second Person in the Trinity, who after was to take humane nature upon him, and therefore did so appear.

4. However these Angels had with them the assistance of a divine and omnipotent Power, which cannot rationally be affirmed of the common and ordinary apparitions of Demons to Witches, and therefore doth conclude nothing against what we have laid down before.

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._

[Sidenote: _Wier._ _l._ 2. _p._ 89.]

[Sidenote: A Candle in the dark, p. 10.]

[Sidenote: The Question of Witchcraft debated, p. 1. &c.]

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 preconceived 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, which was followed by Mr. _Scot_. As also Mr. _Ady_, who hath perfectly rendred them according to the Translation of _Junius_ and _Tremellius_, and likewise Mr. _Wagstaff_ hath prettily opened the most of them. So that our attempt here might seem to be superfluous and unnecessary, and may be condemned of arrogance and vain confidence. To which we reply, That it is far from us to compare our selves with those Learned men that were Masters of the Hebrew and Greek Tongues, being in comparison but a Smatterer in those Languages, yet have in our younger years both studied and taught them to others, and as far as we undertake, we hope we need not fear the censure of the most rigid Critick; intending to note some things that others have omitted, and to handle them to the full, which others have but done briefly. And this we shall prosecute in this order.

[Sidenote: Deut. 18. 10.]

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.

[Sidenote: _Reas. 1._]

[Sidenote: Vers. 14, 15.]

1. The Lord had promised his People to raise them up a Prophet from amongst their Brethren like unto _Moses_, and that therefore they should hear him, and not go after other Gods or Idols. And therefore he sent them many and divers Prophets, of whom they were to inquire: so likewise they gave the Priest order to inquire by _Urim_ and _Thummim_, by which he gave answers, and therefore they were to hearken to his Ordinances, and not to follow after other strange Gods: For the Nations that he cast out had hearkened unto Observers of times and Diviners, but they were not to do so. And though these that caused their children to pass through the fire unto _Moloch_, used not Divinations, yet it was a wicked and abominable Ceremony, and the use and end of it to lead the people to Idolatry, and therefore is reckoned amongst the rest.

[Sidenote: _Reas. 2._]

[Sidenote: Prov. 16. 10.]