_Of the Notion, Conception, and Description of Witches and Witchcraft,
according to divers Authors, and in what sense they may be granted,
and in what sense and respect they are denied._
Those that are Masters in Ethicks teach us, that every Vertue hath on
either side one Vice in the extreme, and that Vertue only consists in
the mean, which how hard that mean is to be kept in any thing, the
Writings and Actions of the most Men do sufficiently inform us. This is
manifest, that not many years ago the truth of Philosophy lay inchained
in the Prisons of the Schools, who thought there was no proficiency to
be made therein, but only in their Logical and Systematical ways: so
that (in a manner) all liberty was taken away both in writing and
speaking, and nothing was to be allowed of that had not the Seal of
Academick Sanction. And now when Philosophy hath gotten its freedom, to
expatiate through the whole Sphere of Nature, by all sorts of inquiries
and tryals, to compleat a perfect History of Nature, some are on the
other hand grown so rigid and peremptory, that they will condemn all
things that have not past the test of Experiment, or conduce not
directly to that very point, and so would totally demolish that part of
Academick and Formal Learning that teacheth men Method and the way of
Logical procedure in writing of Controversies, and handling of Disputes.
Whereas what is more necessary and commendable for those that treat of
any controverted point in Writing or in other Disputations, than a clear
and perspicuous Method, a right and exact stating of the Question in
doubt, defining or describing the terms that are or may be equivocal,
and dividing the whole into its due and genuine parts, distinguishing of
things one from another, limiting things that are too general, and
explaining of every thing that is doubtful? Those that would totally
take away this so profitable and excellent a part of Learning, are not
of my judgment, nor can be excused for having run into that extreme that
is extremely condemnable. Let Experimental Philosophy have its place and
due honour; and let also the Logical, Methodical, and Formal ways of the
Academies have its due praise and commendation, as being both
exceedingly profitable, though in different respects; otherwise, in
writing and arguing, nothing but disorder and confusion will bear sway.
I have premised thus much, because the most of the Authors that have
treated about this knotty and thorny Subject of Witches and Witchcraft,
have been as confused and immethodical as any. For whereas the learned
Orator _Cicero_ tells us, that _omnis discursus à definitione debet
proficisci_; and that it is also true, that what is not aptly and fitly
defined or described, as far as the Subject will admit of, is never
perfectly understood: yet have the most of these Authors (which are
numerous) laid down no perfect description of a Witch or Witchcraft, nor
explained fully what they meant by that name, notion, or conception. And
therefore, lest I become guilty of the same fault, I shall lay down what
the most considerable Authors that have treated of this Subject, do mean
or intend by this word _Witch_, and _Witchcraft_, and shall fully
explain in what notion or sense I either allow or deny them, and their
actions, and that in this order, and in these Particulars following.
[Sidenote: _Lib. 14. method. c. 9._]
[Sidenote: _Ibid. c. 1._]
1. Though an argument taken _à denotatione nominis_ be of little weight
or validity, and that the industrious and sharp-witted person _Galen_
doth seem to make little account of words, that is, in this respect,
when we would only understand the nature of things, yet in another
respect he concludeth thus: “_Verùm qui alterum docere volet quæ ipse
tenet, huic prorsus nominibus propter res uti est opus._” Now the
handling of Controversies is chiefly and principally to inform others,
and teach them the truth, and to discover errours; therefore in this
respect the explication and denotation of words is exceeding profitable
and necessary: and so _Plato in Cratylo_ tells us: “_Nomen itaq; rerum,
substantiam docendi discernendiq; instrumentum est._” And it being a
manifest truth, that words are but the making forth of those notions
that we have of things, and ought to be subjected to things, and not
things to words: if our notions do not agree with the things themselves,
then we have received false _Idola_ or images of them; but if we have
conceived them aright, and do not express them fitly and congruously,
then we shall hardly make others understand us aright, nor can clearly
open unto them the doctrine that we would teach them.
2. But to come to the signification and acceptation of the words that
those Authors, who have magnified and defended the power of Witches,
have used to express their notions by, we shall find them to be so far
fetcht, so metaphorical, and improperly applied, that no rational or
understanding man can tell us what to make of them. And if we take the
notion, as they do, of a killing and murthering Witch, with the rest of
the adjuncts, which they couple with it, we shall not be able to find a
proper and significative word, either in the Hebrew, Greek, Latine,
French, Spanish, Italian, or High-Dutch, but a multitude or a _Ferrago_
of words, whereof not one doth properly signifie any such thing, as they
would make us believe, by the notion that they maintain of a Witch: of
which we shall principally note these.
[Sidenote: Lament. 4. 3.]
1. For the Hebrew words used in the Old Testament we shall not mention
them here, but afterward, where we speak of the mistranslation of them,
and therefore shall pursue them in the Latine, and other Languages. And
first they sometimes use the word _Lamia_ in the Latine, Λάμια in Greek,
which _Gesner_ and others tell us doth signifie a terrestrial Creature,
or a voracious fish, as also a Spectrum or Phantasm. And this was
supposed to be a Creature with a face like a Woman, and feet like a
Horse or an Ass, such as (indeed) neither is, nor ever was _in rerum
natura_, but was only a figment devised to affright children withal. But
if we will believe Poetical Fables, the Romances of _Philostratus_
concerning _Apollonius_, or the lying Diary of his Man _Damis_, we must
take it to be a Spirit or Apparition, such as the Greeks called
_Empusæ_, that went upon one leg, and had eyes that they could take
forth, and set in, when they pleased. And such a monstrous Fable and Lye
was a sufficient ground for doting Witchmongers to build their
incredible stories of the power and actions of Witches upon, having no
proper word for such a Witch as they falsely believe and suppose. Though
there be a Text in the Lamentations of _Jeremiah_, that hath given
occasion or colour to this vain opinion, especially as the vulgar Latine
renders it, which is thus: _Sed & Lamiæ nudaverunt mammam, lactaverunt
catulos suos. Filia populi mei crudelis, quasi struthio in deserto._ The
French render it, _The Dragons have made bare their breasts_: and so
have also the Italians in their Translation retained the words Dragon
and Ostrich; and also the Septuagint render the words δράχοντες and
στρουθίον. And _Luther_ in his Translation hath kept the same words,
though the Germans call =Lamia Ein Rachtsgeist=. But our own Translation
hath come more near the truth: _Even the Sea-monsters draw out the
breast, they give suck to their young ones: the Daughter of my people
are become cruel like the Ostriches in the wilderness._ And _Arias
Montanus_ gives it thus: _Etiam draco——תנין Tannin_ (which signifieth
a Dragon, Serpent, Whale, or other Sea-creatures) _solverunt mammam,
lactaverunt catulos suos: Filia populi mei in crudelem, veluti ululæ in
deserto._ But none hath come up close to the mark but _Junius_ and
_Tremellius_, who render the place thus: _Etiam Phocæ præbent mammam,
lactant catulos suos, quomodo filia populi mei, propter crudelem
inimicum, est similis ululis in deserto._ And the Notes upon the place
do make it plain: “_Vox quidem Hebræa latè patet, significans serpentes
& reptilia magna, sive terrestria sive aquatilia; sed cùm non omnium
reptilium sint mammæ, neq; aquaticorum sint ii quos Propheta vocat
catulos; necesse fuit hunc locum ad Phocas, id est marinos vitulos
accommodari, qui à natura sint quasi Amphibii. Nam Draconibus
accommodari non potest, cùm volucrium solus vespertilio mammas habeat:
serpentium terrestrium nulla species mammata est, ac proinde hæc ad
marinum istud genus referri debent._”
[Sidenote: Isa. 34. 14.]
[Sidenote: _Gesn. de Avib. l. 3. p. 241._]
[Sidenote: _Hist. Anat. Cent. 1. p. 18._]
2. Another far fetcht and improperly applied name to Witches, is
_Strix_, and so some Authors call them _Striges_; when as the word
_Strix_ doth properly signifie a nocturnal bird, _à stridendo sic
dicta_, that do use to suck the dugs of Goats, and also of young
children, which we shall shew hereafter to be a Truth, and no Fable, as
_Ovid_ saith,
_Nocte volant, puerósq; petunt nutricis egentes,
Et vitiant cunis corpora rapta suis.
Carpere dicuntur lactentia viscera rostris,
Et plenum poto sanguine guttur habent.
Est illis strigilis nomen; sed nominis hujus
Causa, quòd horrendâ stridere nocte solent._
This is that sort of bird that _Gesner_ calleth _Caprimulgus_, and the
Greeks Ἀιγαθήλας, the Germans =Rachtvogel= or =Rachtraven=, the Hebrews
לילית _Lillith_, as is said in _Isaiah: Quin & ibi subitò quievit
strix (seu lamia) & invenit sibi requiem._ It is taken to be a kind of
Owl, little bigger than an Ousel, and less than a Cuckow, they are blind
upon the day, and flye abroad upon the nights, making an horrible noise,
and were to be found about _Rome_, _Helvetia_, and _Crete_ or _Candy_,
and do certainly suck the dugs of Goats, that thereby they waste away
and become blind. And that they are also sometimes found in _Denmark_,
that learned Physician and laborious Anatomist _Bartholinus_ doth make
manifest, and that they do suck the breasts or navils of young children.
Now what affinity hath this to a Witch or Witchcraft? but that
Witchmongers would bring in any allusion or Metaphor, though never so
impertinent or incongruous? For if it were transferred to the actions of
Witches, yet as _Calepine_ tells us: _Ab hujus avis nocumento striges
appellamus mulieres puellulos fascinantes suo contactu, & lactis
mammarúmq; oblatione_. So that if the assimulation were proper in any
proportion or particular, those Women they do account Witches, do but
hurt the little children with the virulent steams of their breath, and
the effluviums that issue from their filthy and polluted bodies, and so
wrought by contact and contrectation, by which the contagious poyson is
conveyed, but not by Witchcraft.
[Sidenote: Act. 1. 26.]
[Sidenote: Prov. 16. 33.]
3. There is another word that they apply to Witches, as insignificant
and improper as the other, and that is _Sortilegus_, χρησμολόγος, a
Teller of Fortunes by Lots or Cuts: and _Lambertus Danæus_, who in other
things was a judicious and learned person, yet doted extremely about
this opinion, calling a Witch _Sortiarius_, deriving it from
_Sortilegus_, which the French call _Sorcier_. Now what affinity or
congruity hath casting or using of Lots with that which these men call
_Witchcraft_? surely none at all. For though Lots may, like the best
things, be abused and wrested to a vain or evil end, yet are they not
altogether evil, but that a civil and lawful use may be made of them, as
is manifest this day at the famous City of _Venice_, where their chief
Officers are chosen by them. And also there hath been a godly and divine
use made of them even by the Apostles themselves, in the deciding of the
Election of _Barsabas_ and _Matthias_, upon the latter of which the Lot
fell, and so he was numbred with the eleven Apostles. And _Solomon_
tells us, _The lot is cast into the lap, but the whole disposing thereof
is of the Lord_. And sure these men were at a loss to find a suitable
word to fix upon these Creatures, to whom they ascribe such impossible
and incredible actions, when they were fain to bring this appellation of
_Sortilegus_, that hath no kinship at all with such Witches, as they
mean and intend.
4. Sometimes they call them by the name _Saga_, which signifieth no more
than a Wife and subtil Woman, being derived _à sagiendo_ to perceive
quickly, or to smell a thing quickly forth, which the Germans call
=Vnhold=, which is no more than _malevolus_, or evil-willed.
5. They use the word _Veneficus_, _venefica_, and _veneficium_, and this
in its proper signification and derivation from the Latine, doth import
no more than a Poysoner, or to make poyson, _venenum facere_, and so
might perhaps be given unto them, because by Tradition they had learned
several ways to poyson secretly and strangely, as doubtless there may be
divers hidden and not ordinarily known ways (as we shall shew hereafter)
by which either by smelling, tasting, touching (and it may be by sight)
they could kill and destroy, though the means they used, and the effects
produced, were meerly natural; yet because the manner was very occult
and unperceivable, it was through ignorance and want of due inspection
into the matters accounted Diabolical; when there was no more of a Devil
in the business, than is in a Thief or Murtherer, but only in the Use
and Application, which is to steal, kill, or destroy. And this, though
now improperly and abusively called Witchcraft, doth but signifie
poysoning, and so the French call it _Empoisonnement_, and the Italians
_Veneficio_ or _Avenenatione_, and the Germans =Vergifftung=, which all
amount to one purpose. And this _Veneficium_ or poysoning the Greeks
call Φαρμάκευσις and Φαρμακία from Φάρμακον _Medicamentum v.l. Venenum_;
for sometimes it was taken in the better sense for a curing and healing
Medicine; and sometimes in the worse for poyson that did kill or
destroy. Neither can it be found in any Greek Author to signifie any
more, than such men or women that used Charms and Incantations, and were
believed by the Vulgar to effect strange things by them, when in truth
and indeed they effected nothing at all but by natural means and secret
poysons, and from thence had these names. And the Poets spoke of them to
adorn and imbellish their Poems withal, according to common opinion; not
that either they themselves believed the things to be so done, as the
Vulgar believed, nor to give credit to such false Fables and
impossibilities; but to make their Poems more delectable and welcome to
the common people, who are usually taken with such fond Romantick
stories and lyes. But after the year 1300. when the Spanish Inquisitors,
the Popish Doctors and Writers had found the sweetness and benefit of
the confiscated Goods of those that they had caused to be accused and
condemned for Witches, in their sense then these words either in the
Greek or Latine were wrested to signifie a Witch that made a visible and
corporeal League with the Devil, when in the true sense of them they did
but signifie a secret Poysoner. So that all things were hurried, though
never so improper and dissonant, to be made serviceable to their filthy
lucre and avaritious self-endedness. _Templum venale Deúsq;_.
6. Lastly, For Witchcraft they used the Latine _Fascinum_ and
_Fascinatio_, and so they called a Witch _Fascinator_ and _Fascinatrix_,
and this the Greeks called Βασκανίον, Βασκανία, _Fascinum_,
_Fascinatio_, also _invidia, odium, seu invidentia_, ἀπὸ τοῦ Βασκανεῖν,
_à fascinando, seu oculis occidendo_: the Germans call it =Zaubery=, and
=Verzauberung=, and sometimes =Hexenwerk=; the French _Ensorcellement_
and _Sorcelerie_; the Italians _Lestrigare & amaliare_, _amaliamento_;
the Belgicks =Betoovenge=: the Saxons called them and it Ƿɩcce and
Ƿɩcce-cꞃeeꝼꞇ, from whence we have the name Witch and Witchcraft, that
signified _Saga_, _Venefica_, _Lamia_, and _Fascinum_, _Magia_,
_Incantatio_, _Fascinatio_, _Præstigium_: of which (because we shall
have occasion to speak more of it hereafter) we shall here only note
these few things.
[Sidenote: _Vid. Alexand. Aphrod. lib. 2. Probl. 53._]
1. It is taken sometimes for Envy and Malice, because those that were
supposed to use Fascination, did direct it to one Creature more than
another through their envious minds, as may be perceived by some few
Authors: And so was accounted a kind of eye-biting whereby (as the
Vulgar believed) children did wax lean, and pined away, the original
whereof they referred to the crooked and wry looks of malicious persons,
never examining the truth of the matter of fact, whether those children
that pined away, had any natural disease or not, that caused that
macilency or pining away; nor considered, whether or no there was any
efficiency in the envy or wry looks of those malicious persons, but
vainly ascribed effects to those things that had in them no causality at
all to produce such effects.
[Sidenote: _Eclog. 3._]
2. Sometimes this kind of Fascination was ascribed to the sore or
infected eyes of those that were accounted causers of hurt thereby in
others, and in this sense _Virgil_ saith: _Nescio quis teneros oculus
mihi fascinat agnos_. And by this no more could be understood, but that
those that had infected and sore eyes might infect others, and this was
nothing but contagion, or corrupt steams issuing from one body to
another, which may happen in many diseases, as is manifest by the
Writings of divers learned Physicians, as in bodies infected with the
Plague, French Pox, Leprosie, Ophthalmies, and such like.
[Sidenote: _Sup. Epist. D. Paul. ad Galat._ _c._ 3.]
3. Sometimes Fascination is taken for some kind of Incantation, that by
virtue of Words or Charms doth perform some strange things; but
concerning this there is such incertainty of the opinions of the
Learned, some flatly denying that Words or Charms have in them any
natural efficacy at all; others as strongly affirming it, that of this
point it is very difficult to make a clear determination: and therefore
we shall say but this of it here, that the Angelical Doctor did conclude
well in this particular, in these words: “_Ad sciendum autem quid sit
fascinatio, sciendum est quòd secundùm glossam fascinatio propriè
dicitur ludificatio sensus, quæ per artes magicas fieri consuevit, puta,
cum hominem facit aspectibus aliorum apparere leonem, vel cornutum, &
hujusmodi_.”
Having been thus large in considering the names and denomination given
to those persons that are esteemed Witches, and finding them to be so
improper, impertinent, various, and uncertain, let us now proceed to the
notion and acceptation of Witchcraft and Witches, to try if in that we
can find any more certainty or consonancy, and herein we shall produce
some of the chief descriptions that are given of them by several
Authors; for to quote all would be tedious and superfluous. Those that
are or may be accounted Witches we rank in these two orders.
1. Those that were and are active deceivers, and are both by practice
and purpose notorious Impostors, though they shadow their delusive and
cheating knaveries under divers and various pretences; some pretending
to do their Feats by Astrology (which is a general Cheat as it is
commonly used) some by a pretended gift from God, when they are
notoriously drunken, debauched, and blasphemous persons, such as of very
late years was the Cobler that lived upon _Ellill_ Moor, named
_Richmond_, and divers others that I could name, but that in modesty I
would spare their reputations: some by pretending skill in Natural
Magick, when indeed they can hardly read English truly; some by
pretending a familiar Spirit, as one _Thomas Bolton_ near
_Knaresborough_ in _Yorkshire_, when indeed and in truth they have no
other Familiar but their own Spirit of lying and deceiving: some by
pretending to reveal things in Crystal-glasses or Beryls, as was well
known to be pretended by Doctor _Lamb_, and divers others that I have
known. And some by pretending to conjure and call up Devils, or the
Spirits of men departed; and some by many other ways and means that are
not necessary to be named here; for errour and deceit have a numerous
train of Followers and Disciples. And the existence of such kind of
Witches as these (if you will needs call them by that name, and not by
their proper titles, which are, that they truly are Deceivers, Cheaters,
Couseners, and Impostors) I willingly acknowledge, as having been, and
are to be found in all ages, and these sorts are also acknowledged by
_Wierus_, Mr. _Scot_, _Johannes Lazarus Gutierius_, _Tobias Tandlerus_,
_Hieronymus Nymannus_, _Martinius Biermannus_, and all the rest, that
notwithstanding did with might and main oppose the gross Tenent of the
common Witchmongers.
[Sidenote: A Candle in the dark, p. 12, 13.]
[Sidenote: Object. p. 78.]
And of this sort were all those several differences of Diviners,
Witches, or Deceivers named in the Scriptures, as Mr. _Ady_ hath
sufficiently declared in this passage, which we shall transcribe. “A
Witch is a man or woman that practiseth Devillish crafts of seducing the
people for gain, from the knowledge and worship of God, and from the
truth, to vain credulity (or believing of lyes) or to the worshipping of
Idols”. And again he saith: “Witchcraft is a Devillish craft of seducing
the people for gain, from the knowledge and worship of God, and from his
truth, to vain credulity (or believing of lyes) or to the worshipping of
Idols. That it is a Craft truly so called, and likewise that it is for
gain, is proved _Act._ 16. 16, 19. The Maid that followed _Paul_ crying,
brought in her Master much gain; and that it is a Craft of perverting
the people, or seducing them from God and his Truth, is proved _Act._ 6.
7, 8. _Elimas the Sorcerer laboured to pervert Deputy from the Faith._
So likewise _Act._ 8. 9, 10, 11. it doth more plainly prove all these
words: _And there was a man before in the City called Simon, which used
Witchcraft, and bewitched the people of Samaria, saying, That he himself
was some great man, to whom they gave heed from the least to the
greatest, saying, This man is the great power of God, and gave heed unto
him, because that of long time he had bewitched them with Sorceries_.
How bewitched them with Sorceries? That is, seduced them with Devillish
Crafts: (as the Greek and also _Tremelius_ Latine Translation do more
plainly illustrate.) In this sense speaketh _Paul_ to the _Galatians_ 3.
1. _O foolish Galathians, who hath bewitched you, that you should not
obey the truth?_ And that a Witch or Witchcraft is taken in no other
sense in all the Scripture, it appeareth by the whole current of the
Scriptures, as you may see in this Book.” But against this Mr. _Glanvil_
and the rest of his opinion will object and say, that it is hard and
severe that Cheaters and Impostors should be ranked with Inchanters, and
such as converse with Devils and with Idolaters, and that of this it is
hard to give a reason. To this we shall give this full responsion.
[Sidenote: Levit. 20. 10.]
[Sidenote: Deut. 22. 22, 23, 24.]
1. We are to consider in what precise respect actions are in Sacred Writ
called sinful and wicked, and wherefore they have such severe
punishments annexed unto them, and we shall find that this is not
_ratione medii vel actùs, sed finis_. As for instance and illustration:
we shall find that the Law was peremptory in point of adultery, which
saith: _If a man be found lying with a woman married to an husband, then
they shall both of them dye_. Now the act of copulation, as it is an
act, is all one with a lawful wife, and with the wife of another man
(that is, one generically considered) and yet the one is lawful, as
agreeing with Gods Law and Ordinance, and the other is unlawful, sinful,
wicked, and therefore to be punished with death, because it is an
aberration from the Divine Ordinance, and contrary to the Command of
God, who saith, _Thou shalt not commit adultery_. So though the things
committed by these persons, were or might be performed by natural or
artificial means, that simply in themselves were not sinful, or so
severely punishable, yet were they evil in regard of the end, which was
to deceive and seduce the people to Idolatry.
[Sidenote: 2 Chron. 33. 1, 2, 3, 4, 5, 6, 7, 8.]
Psal. 115. 4, 5, 6, 7. ibid. Psal. 135. 17.
2. Therefore the true and punctual reason why these persons (termed
Witches or Diviners) are by the Law of God so severely to be punished,
is, because they drew the people to Idolatry, the thing that God most
hateth, and against which he hath pronounced the most severe and
terriblest judgments of all. Nay these people were the very false
Prophets, especially of one sort, and the very Priests to the Idols, as
is manifest in the wicked and filthy Idolatry of all sorts set up and
practised by _Manasses_, even all the sorts (or the most of them)
mentioned in the Scriptures. And God declareth himself to be a jealous
God, and that he will not give his glory to another, but is the only
Lord God, and him only we ought to serve; and therefore will most
severely punish those that attribute that unto Idols, that is only
proper unto himself: and for this cause, and upon this ground are all
those terrible Comminations used in the Scriptures, and especially
against this sort of people, who were the chief Instruments of promoting
Idol-worship, ascribing the power of a Deity unto them, when the Prophet
tells us, _Their idols are silver and gold, the work of mens hands; they
have mouths, but they speak not; eyes have they, but they see not; they
have ears, but they hear not; noses have they, but they smell not; they
have hands but they handle not; feet have they, but they walk not,
neither speak they through their throat; neither is there any breath in
their mouths_.
[Sidenote: 2 King. 1. 4.]
[Sidenote: 1 King. 18.]
3. That many great and abstruse things may be lawfully done by Natural
Magick, is well known to the best Naturalists, and how great Feats may
be performed by the Mathematicks and Mechanical Arts, are well known to
the Learned; and that there is and may be a lawful use of Astrology, and
many things may be foretold by it, few that are judicious are ignorant;
that the Prognosticks in the Art of Medicine are necessary, and of much
use and certainty, all learned Physicians know very well; that observing
of times, and many other such like things may for divers respects be
lawfully practised. But if all or any of these be used to draw people to
Idolatry, and their strange effects ascribed unto dumb and dead Idols,
then what horrible sin and abomination were this, and no punishment
could be too heavy for it. And so it is in the case of these sort of
people called Witches or Diviners, they perswaded the multitude, that
their false Gods (or rather Devils) in their Idols, could foretel life
or death, and so led the people a whoring after them, as _Ahaziah_ sent
to inquire of the god of _Ekron_, whether he should recover or not, and
therefore he had that sharp judgment, _That he should not come down from
that bed whither he was gone up, but should surely dye_. And did not the
Priests of _Baal_ (which were the same rabble named _Deut._ 18. 10, 11,
12, 13, &c.) obstinately labour to make _Ahab_ and all the people
believe, that the Gods (or Devils) that they worshipped in their Idols,
could and would answer by fire, and pertinaciously persisted in their
obstinacy, _cutting themselves with knives and lancets from morning
until the time of the offering of the evening sacrifice_, and yet
nothing was effected? so that they were justly guilty of that punishment
which they received, which was death, for ascribing that to a dead Idol,
that none could perform, but the only true God of _Israel_, and yet in
the meantime could neither by their own skill, nor the skill of their
Idols foresee that sudden death that fell upon them: which punishment
fell deservedly upon them, for labouring to deceive the people, and
confirm them in Idolatry, in ascribing that unto a dead stock, which was
only in the power of the Almighty to perform. So if all those fine
Knacks and neat Tricks that _Athanasius Kircher_ performed at _Rome_ by
the help and means of the Loadstone, and mentioned in his Book _de Arte
Magnetica_, had been by him ascribed unto some Saint, thereby to have
drawn the people to the adoration of that Saint, and so to Idolatry, it
had been active imposture, deceit, and knavery in him, and he might
justly have been inrolled in the Catalogue of these Witches or Diviners,
and had really been an active Impostor, as they were, and so had
deserved the same punishment: when on the contrary for ascribing effects
unto their true and proper causes, and clearly shewing the manner and
means of producing those effects, he hath justly deserved the title of a
learned and honest man. And though a common _Hocus Pocus_ man, or one
that playeth Tricks of Leger-de-main or slight of hand, to get a
livelihood by, do labour to make the ignorant multitude believe that he
doth his Feats by virtue of his barbarous terms or non-significant
words, or by the help of some familiar Spirit; must therefore a prudent
or learned person believe the same, and not labour to understand that
those pretences are but used the better to deceive the senses of the
beholders, and so that pretence but a cheat and imposture?
[Sidenote: Isa. 44. 15, 16.]
[Sidenote: Isa. 41. 22, 23.]
[Sidenote: Dan. 22. 11.]
[Sidenote: Gen. 41. 8.]
[Sidenote: 1 Sam. 28. 11.]
[Sidenote: Act. 8. 9.]
4. We affirm that all these mentioned in the Scriptures (nay, and that
the Priests attending all the so famoused Oracles) were but meer
Cheaters and Impostors, and that for these reasons. 1. They could not
be, nor were ignorant that all their numerous Idols were but the works
of mens hands, and that they could not of themselves move, see, hear,
smell, or breathe, much less eat and drink; and therefore were notorious
Cheaters and Impostors in labouring to make the people believe the
contrary. 2. They could not be ignorant but what answers were given, and
what acts were done, were performed by themselves, and not by the Idols,
and yet they laboured to make the people believe the contrary, as the
_Bramines_ and Priests do to this day all over the Eastern parts of
_Asia_, and in many other places, and so must needs be notorious Knaves
and Cheaters; because, as _Isaiah_ saith, _With part of the wood whereof
he hath made himself an Idol, he maketh a fire and warmeth himself_. 3.
They could not be ignorant that their Idols could not, nor did declare
any thing truly that was to come, but what Answers were given, or
Divinations were uttered, were of their own devising and invention, and
no other Devil in the case, but Diabolical inspirations in their minds.
And this is manifest by their pitiful shuffling equivocations
(especially of all the Oracles) their responsions being always
ambiguous, and bearing a double sense, which caused _Cardan_ to say:
“_Oracula, si non essent ambigua, non essent oracula._” And commonly (if
not always) they were given in the favour of those that gave the largest
gifts, which made _Demosthenes_ say, that the Oracle at _Delphos_ did
φιλιππίζειν, because it always spoke in favour of _Philip_ and his
proceedings. And it was with the Oracles, as with the Temple of
_Neptune_, All the Offerings of those that escaped shipwrack were
preserved, and to be seen; but of those that had suffered shipwrack,
there was no memorial nor knowledge of their number: so, many have noted
some few Hits of the Oracles, but few have noted their Misses, which
doubtless were far the greater number. For so it is here in this North
Country with our Figure-flingers and pretended Conjurers, Piss-Prophets,
and Water-Witches, that if they hit once, it is cryed up and told every
where; but if they erre an hundred times, it is soon buried in silence
and oblivion, and one fool will not take warning at anothers being
cheated and deceived. And that their Idols did not, nor could declare
truly what was to come, is manifest by the Prophet who saith: _Let them
bring them forth_ (that is, their Idols) _and shew us what shall happen:
let them shew the former things what they be, that we may consider them,
and know the latter end of them; or declare us things for to come. Shew
the things that are to come hereafter, that we may know that ye are
gods: yea do good or do evil, that we may be dismayed, and behold it
together._ Yet these miserable, cheating, dissembling Wretches that
would have had the multitude to have believed, that their Idols could
have foretold truly almost any thing; yet neither their Idols, nor the
Gods (or Devils) they pretended to be in them, nor themselves could
foretel or foresee their own destruction, as is manifest in the Prophets
of _Baal_ in the time of _Elijah_, who went up to Mount _Carmel_ to
advance the worship and power of their Idols, but did not foresee it
should be all their destructions and deaths. Doubtless those that in the
Book of _Daniel_ are called Wise-men, Magicians, Astrologers, Sorcerers,
and Chaldeans were endowed with much rare knowledge, both in respect of
Nature and Art: for if their knowledge had been Diabolical, without
question _Daniel_ would hardly have interceded for them, yet could they
not reveal what the Kings dream was that was gone from him, nor foresee
that they run the hazard of their lives; but did conclude that none
other could shew it, except the _gods whose dwelling is not with flesh_.
4. In matters of fact it appeareth, that they were active deceivers and
deluders, as is manifest when _Pharaoh_ had dreamed two dreams, that he
called and sent for all the Magicians and Wise-men of _Egypt_; but they
could not interpret them unto him. _Junius_ and _Tremelius_ render it:
_Omnes Magos Ægypti, & omnes Sapientes ejus_. The vulgar Latine (or that
which is improperly called St. _Hieromes_ Translation) gives it: _Misit
ad omnes Conjectores Ægypti, cunctósq; Sapientes_. And these doubtless
_Pharaoh_ would not have sent for, but that either upon his own
knowledge he knew that they professed the ability of the interpretation
of dreams, and (perhaps) as the sequel shewed, greater matters; or else
upon common repute, or relation of others, and that must needs arise
from their own profession of the knowledge of such abstruse matters: and
so of necessity must have pretended greater matters, than when they came
to tryal they were able to perform, and so must needs be Impostors. And
the Woman at _Endor_ (falsely called a Witch, or a Woman that had a
familiar Spirit, when in the Hebrew she is only called the Mistress of
the Bottle, as we shall manifest hereafter) must needs be a Deceiver and
Impostor, because she pretended to bring up whomsoever _Saul_ desired,
which was a thing absolutely not in her power, as I shall undeniably
prove afterwards. And notwithstanding the stories of _Eusebius_, and the
strong endeavours of Doctor _Hamond_ to make it good, that _Simon Magus_
was a person that had peculiar and corporeal converse with the Devil,
and by that league and converse could perform strange and wonderful
things; yet was he but a notorious Impostor, as appeareth by two
reasons. 1. The Text saith, _that he gave out that himself was some
great one_, that is, that he had great skill, and was able to perform
wonderful things. This sheweth his presumption and pretence, the certain
badge of a Deceiver and Cheater. 2. But could do little, except some
petty jugling Tricks of Leger-de-main, confederacy, and the like;
_because he wondred, or was amazed, beholding the Miracles and signs
which were done, and those were, that unclean Spirits, crying with loud
voice, came out of many that were possessed with them: And many taken
with palsies, and that were lame, were healed_. Now if he had been any
great Magician, or could have performed any great things, he could not
have so much wondred at those things that _Philip_ wrought: or if he
could have flown in the air, as _Eusebius_ (or those that have foisted
such incredible lyes into his Writings) pretendeth, then he need not
have been so amazed at the miracles and signs that the Apostles wrought,
nor to have offered to have bought the gift of bestowing the Holy Ghost,
but only because he was a notorious Dissembler and Impostor. And if he
had been in league with the Devil, surely he might have cast forth
Devils by the power of _Beelzebub_ the Prince of Devils: all which do
plainly conclude him to be an absolute Cheater and Impostor. And the
story of _Bel_ and the _Dragon_ (though but an Apocryphal piece, yet
very ancient, and of sufficient credit as to matter of fact) doth
evidently demonstrate, that these sort of people were abominable
Cheaters and Impostors, and were not endowed with any supernatural
power, nor had assistance of any visible Demon, but only the Devil of
deceit and cousenage in their own breasts, and so were, as _Cardan_
saith, _Carnales Dæmones ipsis Dæmonibus callidiores_.
[Sidenote: _Instit. p. 3. p. 45._]
5. And though by the Laws of our own Nation these kind of people were to
be severely punished, as appeareth by the Statute _1 Jac. cap. 12._ yet
had they respect in that Act, not only to the punishment in respect of
what these persons could or did do, but also in regard of their being
Impostors and Deceivers of the people; for so the Lord Chief Justice Sir
_Edward Cook_, the best Expositor of Law that hath written in our
Language, doth expound it in these words. The mischiefs before this part
of this Act were: “_That divers Impostors, men and women, would take
upon them to tell or do these fine things here specified, in great
deceit of the people, and cheating and cousening them of their money or
other goods: therefore was this part of the Act made, wherein these
words [take upon him or them] are very remarkable. For if they take upon
them, &c. though in truth they do it not, yet are they in danger of this
first branch._”
6. And whereas in the objection Mr. _Glanvil_ mentioneth converse with
Devils, if he mean mental, internal, and spiritual converse, such as
Murtherers, Adulterers, Thieves, Robbers, and all wicked persons have
with Satan, we grant it; for so had the Jews and the High Priests in
conspiring and acting to put our blessed Saviour to death: _it was their
hour, and the power of darkness_. But if he mean a visible and corporeal
converse, then we plainly affirm that there is not, nor can be any such,
whereby any such strange things (as Witchmongers fondly and falsely
believe) can be performed or effected. Therefore by way of conclusion in
this particular, we grant that there are many sorts of such kind of
Witches, as for gain and vain-glory do take upon them to declare hidden
and occult things, to divine of things that are to come, and to do many
wonderful matters, but that they are but Cheaters, Deceivers, and
Couseners.
2. And as there are a numerous crew of active Witches, whose existence
we freely acknowledge; so there are another sort, that are under a
passive delusion, and know not, or at least do not observe or
understand, that they are deluded or imposed upon. These are those that
confidently believe that they see, do, and suffer many strange, odd, and
wonderful things, which have indeed no existence at all in them, but
only in their depraved fancies, and are meerly _melancholiæ figmenta_.
And yet the confessions of these, though absurd, idle, foolish, false,
and impossible, are without all ground and reason by the common
Witchmongers taken to be truths, and falsely ascribed unto Demons, and
that they are sufficient grounds to proceed upon to condemn the
Confessors to death, when all is but passive delusion, intrinsecally
wrought in the depraved imaginative faculty by these three ways or
means.
1. One of the Causes that produceth this depraved and passive delusion,
is evil education; they being bred up in ignorance, either of God, the
Scriptures, or the true grounds of Christian Religion, nay not being
taught the common Rules of Morality, or of other humane Literature; but
only imbibing and sucking in, with their mothers and nurses milk, the
common gross and erroneous opinions that the blockish vulgar people do
hold, who are all generally inchanted and bewitched with the belief of
the strange things related of Devils, Apparitions, Fayries, Hobgoblins,
Ghosts, Spirits, and the like: so that thereby a most deep impression of
the verity of the most gross and impossible things is instamped in their
fancies, hardly ever after in their whole life time to be obliterated or
washt out: so prevalent a thing is Custom and Institution from young
years, though the things thus received, and pertinaciously believed, and
adhered unto, are most abominable falsities and impossibilities, having
no other existence but in the brains and phantasies of old, ignorant,
and doting persons, and are meerly _muliercularum & nutricum
terriculamenta & figmenta_, and therefore did _Seneca_ say: _Gravissimum
est consuetudinis imperium_. And that this is one main cause of this
delusion, is manifest from all the best Historians, that where the light
of the Gospel hath least appeared, and where there is the greatest
brutish ignorance and heathenish Barbarism, there the greatest store of
these deluded Witches or Melancholists are to be found, as in the North
of _Scotland_, _Norway_, _Lapland_, and the like, as may be seen at
large in _Saxo Grammaticus_, _Olaus Magnus_, _Hector Boetius_, and the
like.
[Sidenote: _Schenck. observ. medic._ _lib._ 1. _pag._ 129.]
2. But when an atrabilarious Temperament, or a melancholick Complexion
and Constitution doth happen to those people bred in such ignorance, and
that have suckt in all the fond opinions that Custom and Tradition could
teach them, then what thing can be imagined that is strange, wonderful,
or incredible, but these people do pertinaciously believe it, and as
confidently relate it to others? nay even things that are absolutely
impossible, as that they are really changed into Wolves, Hares, Dogs,
Cats, Squirrels, and the like; and that they flye in the Air, are
present at great Feasts and Meetings, and do strange and incredible
things, when all these are but the meer effects of the imaginative
function depraved by the fumes of the melancholick humor, as we might
shew from the Writings of the most grave and learned Physicians; but we
shall content our selves with some few select ones. 1. That distemper
which Physicians call _Lycanthropia_, is according to the judgment of
_Aetius_ and _Paulus_, but a certain species of Melancholy, and yet they
really think and believe themselves to be Wolves, and imitate their
actions: of which _Johannes Fincelius_ in his second Book _de Mirac._
giveth us a relation to this purpose. “That at _Padua_ in the year 1541.
a certain Husband-man did seem to himself a Wolf, and did leap upon many
in the fields, and did kill them. And that at last he was taken not
without much difficulty, and did confidently affirm that he was a true
Wolf, only that the difference was in the skin turned in with the hairs.
And therefore that certain, having put off all humanity, and being truly
truculent and voracious, did smite and cut off his legs and arms,
thereby to try the truth of the matter; but the innocency of the man
being known, they commit him to the Chirurgions to be cured, but that he
dyed not many days after.” Which instance is sufficient to overthrow the
vain opinion of those men that believe that a man or woman may be really
transformed or transubstantiated into a Wolf, Dog, Cat, Squirrel, or the
like, without the operation of an omnipotent power, as in _Lots_ Wife
becoming a Pillar of Salt; though St. _Augustine_ was so weak as to seem
to believe the reality of these transformations: of which we shall have
occasion to speak more largely hereafter.
[Sidenote: _Observat. medic._ _lib._ 1. _cap._ 18. _pag._ 38.]
2. Another story we shall give from the Authority of that learned
Physician _Nicolaus Tulpius_ of _Amsterdam_ to this effect. A certain
famous Painter was for a long time infected with black Choler, and did
falsely imagine that all the bones of his body were as soft and
flexible, that they might be drawn and bended like soft wax. Which
opinion being deeply imprinted in his mind, he kept himself in bed the
whole Winter, fearing that if he should rise, they would not bear his
weight, but would shrink together by reason of their softness. That
_Tulpius_ did not contradict him in that fancy, but said that it was a
distemper that Physicians were not ignorant of, but had been long before
noted by _Fernelius_, that the bones like wax might be softned and
indurated, and that it might be easily cured, if he would be obedient:
and that within three days he would make the bones firm and stable, and
that within six days he would restore him to the power of walking. By
which promises it was hard to declare, how much hope of recovering
health it had raised up in him, and how obedient it made him. So that
with Medicines proper to purge the atrabilarious humour within the time
appointed, he was at the three days end suffered to stand upon his feet,
and upon the sixth day had leave given to walk abroad: and so found
himself perfectly sound afterwards; but did not perceive the deceit in
his phantasie, that had made him lye a whole Winter in bed, though he
was no stupid, but an ingenious person in his Art, and scarce second to
any.
[Sidenote: _Cent._ 1. _Hist._ 79. _pag._ 117.]
[Sidenote: _Vt supr. Histor._ 85. _pag._ 125.]
3. _Thomas Bartholinus_ the famous Anatomist, and Physician to
_Frederick_ the Third King of _Denmark_, tells us these things: “That it
is the property of melancholy persons to fear things not to be feared,
and to feign things _quæ nec picta usquam sunt, nec scripta_. A
_Plebeian_ (he saith) with them abounding with melancholy blood did
imagine that his Nose was grown to that greatness, that he durst not go
abroad, for fear it should be hurt or justled upon by those he met. And
that a famous Poet at _Amsterdam_ did believe that his Buttocks were of
glass, and feared their breaking, if he should sit down. Another Old man
of prime Dignity did suspect that he had swallowed a nail, which being
lost, he could no where find, and thought himself much tortured by its
being fixed in him. But was restored to his health, by having a Vomit
given, and the Physician conveying a nail into the matter that he cast
up. And that a certain man in _England_ would not make water, for fear
that all the blood in his body should have passed forth by that passage,
and therefore straitly tyed the yard with a thred for some days, which
swelling he was not far from death, but that his Brother by force untyed
it.” The Books of Physicians are very full with such relations, and we
in our Practice have met with divers as strange as these, and cured
them. Also he tells us this: “A certain Student of a melancholick
Constitution, distracted with grief for the death of a Sister, and
wearied with lucubrations, did complain to (_Bartholinus_) of the Devil
haunting of him: and did affirm that he felt the evil Spirit enter by
his fundament with wind, and so did creep up his body until it possessed
the head, lest he might attend his Prayers and Meditations with his
accustomed devotion, and that it did descend and go forth the same way,
when he bent himself to Prayers, and reading of Sacred Books. Before
these things he used to be filled with unheard of joy from his assiduous
Prayers and watching, that also he had heard a celestial kind of Musick,
and therefore despising all mortal things, he had distributed all things
to the poor; but that now piety waxing cold by too much appetite after
meat, and his brain troubled with that wind, that he had heard a voice
of one in his brain upbraiding him with Blasphemy, and that he felt
hands beating, and a stink passing before his nose. By all which
_Bartholinus_ guessed, that it was Hypochondriacal Melancholy, and by
good Counsel, proper Physick, merry Company, and rightly ordering of
him, he was perfectly cured.”
[Sidenote: _Histor. medic. mirab._ _l._ 2. _c._ 1. _p._ 33.]
4. To these we will only add this that is related by _Marcellus
Donatus_, Physician to the Duke of _Mantua_ and _Montferrat_, to this
purpose. “That he knew a Noble Countess of their City, that did most
earnestly affirm, that she was made sick by the Witchery and Incantation
of a certain ill-minded Woman; which was apprehended by a learned
Physician to be, notwithstanding her fancy, nothing else but
Hypochondriacal Melancholy, which he cured by giving her proper
Medicaments to purge that humour, and ordering her Waiting-maid to put
into the matter she voided Nails, Feathers, and Needles; which when with
a glad countenance she had shewed to her Mistress, she presently cryed
out that she had not been deceived, when she had referred the cause of
her disease to Witchcraft, and afterwards did daily recover more and
more.”
[Sidenote: Relat. of _Lancash._ Witches.]
3. And as ignorance and irreligion meeting with a melancholick
Constitution, doth frame many persons to strange fancies both of fear
and credulity: so when to these is added the teachings of those that are
themselves under a most strong passive delusion, then of all others
these become most strongly confident that they can perform admirable
things. As when a person hath by education suckt in all the grossest
fables and lyes of the power of Witches and familiar Devils, and therein
becometh extremely confident, heightned with the fumes of black Choler,
and so thinks, meditates, and dreameth of Devils, Spirits, and all the
strange stories that have been related of them, and becometh maliciously
stirred up against some Neighbour or other: And so in that malicious and
revengeful mind seeketh unto, and inquireth for some famed and notorious
Witch, of whom they believe they may learn such craft and cunning, that
thereby they may be able to kill or destroy the persons or goods of
those that they suppose have done them injuries. Then meeting with some
that are strongly deluded, and confidently perswaded, that they have the
company and assistance of a familiar Spirit, by whose help they believe
they can do (almost) any thing, especially in destroying men or cattel,
they are presently instructed what vain and abominable Ceremonies,
Observances, Unguents, Charms, making of Pictures, and a thousand such
fond, odd fopperies they are to use, by which they believe they can do
strange Feats. And from this do proceed their bold and confident
confessions of lyes and impossibilities, that notwithstanding have
abused so many to take them for certain truths: so that according to the
Proverb, _Popery and Witchcraft go by Tradition_: and we shall find none
of these deluded Witches (if they must be so called) but they have been
taught by others, that thought themselves to be such also. And this is a
truth, if we may trust the confession of _Alizon Denice_ at the Bar at
_Lancaster_, who saith thus: “That about two years agone her Grandmother
called _Elizabeth Sotheres, alias Dembdike_, did (sundry times in going
or walking together, as they went begging) perswade and advise this
Examinate to let a Devil or a Familiar appear to her, and that she this
Examinate would let him suck at some part of her, and she might have and
do what she would.”
But besides these two sorts of Witches, whose Existence we deny not,
there is an acceptation of the word _Witch_ in another sense, the
Existence of which I absolutely deny, and that is this according to Mr.
_Perkins_. “A Witch is a Magician, who either by open or secret League
wittingly and willingly consenteth to use the aid and assistance of the
Devil in the working of Wonders.”
But the full Description and Notion that the common Witchmongers give a
Witch is this. “That a Witch is such a person to whom the Devil doth
appear in some visible shape, with whom the Witch maketh a League or
Covenant, sometimes by Bond signed with the Witches blood, and that
thereby he doth after suck upon some part of their bodies, and that they
have carnal Copulation together, and that by virtue of that League the
Witch can be changed into an Hare, Dog, Cat, Wolf, or such like
Creatures; that they can flye in the air, raise storms and tempests,
kill men or cattel, and such like wonders.” This notion of a Witch may
be gathered from the Writings of these persons, _Delrio_ the Jesuit,
_Bodinus_, _Jacobus Springerus_, _Johannes Niderus_, _Bartholomeus
Spineus_, _Paulus Grillandus_, _Lambertus Danæus_, _Hemmingius_,
_Erastus_, _Sennertus_, and many others. As also from the Writings of
our own Country-men, Mr. _Perkins_, Mr. _Bernard_ of _Balcombe_, the
Author of the Book called Demonology, Mr. _Gaule_, Mr. _Giffard_, and
divers others, who have from one to another lickt up the Vomit of the
first Broacher of this vain and false opinion, and without due
consideration have laboured to obtrude it upon others. Yet was it in a
manner rejected by the most of the Learned, who had duly weighed the
matter, and read the strong and convincing arguments of _Wierus_,
_Tandlerus_, _Nymannus_, _Biermannus_, _Gutierrius_, Mr. _Scot_, and the
like, until of late years Dr. _Casaubon_ and Mr. _Glanvil_ have taken up
Weapons to defend these false, absurd, impossible, impious, and bloody
opinions withal, against whose arguments we now principally direct our
Pen, and after the answering of their groundless and unjust scandals, we
shall labour to overthrow their chief Bulwarks and Fortifications.