_The denying of such a Witch as is last described in the foregoing
Chapter, doth not infer the denying of Angels or Spirits.
Apparitions no warrantable ground for a Christian to believe the
Existence of Angels or Devils by, but the Word of God._
[Sidenote: Of Credulity and Incredulity, pag. 7.]
[Sidenote: Preface.]
Having declared in what sense and acceptation we allow of Witches, and
in what notion we deny them, lest we be misunderstood we shall add thus
much: That we do not (as the Schools speak) deny the existence of
Witches _absolutè & simpliciter, sed secundùm quid_, and that they do
not exist _tali modo_, that is, they do not make a visible Contract with
the Devil, he doth not suck upon their bodies, they have not carnal
Copulation with him, and the like recited before, and in these respects,
and not otherwise, did _Wierus_, _Gutierrius_ and Mr. _Scot_ deny
Witches, that is, that neither they nor their supposed Familiars could
perform such things as are ascribed unto them. And that Dr. _Casaubon_
and Mr. _Glanvil_ should charge those that hold this opinion with
Atheism or Sadducism, is to me very strange, having no ground,
connexion, or rational consequence so to do: yet doth Dr. _Casaubon_
affirm it in these words: “Now one prime foundation (saith he) of
Atheism, as by many ancient and late is observed, being the not
believing the existence of spiritual Essences, whether good or bad,
separate, or united, subordinate to God, as to the supreme and original
Cause of all; and by consequent the denying of supernatural operations:
I have, I confess, applied my self, by my examples, which in this case
do more than any reasoning, and (the Authority of the holy Scriptures
laid aside) are almost the only convincing proof.” And Mr. _Glanvil_ is
so confident (I might justly say impudent) that he styled his Book, _A
Blow at modern Sadducism_, which, I confess, is so weak a blow, and so
blindly levell’d, and so improperly directed, that I am sure it will
kill or hurt no body: and tells us this boldly and roundly. “And those
that dare not bluntly say, _There is no God_, content themselves, (for a
fair step and introduction) to deny there are Spirits or Witches. Which
sort of Infidels, though they are not ordinary among the meer Vulgar,
yet are they numerous in a little higher rank of understandings. And
those that know any thing of the World, know that most of the looser
Gentry, and the small Pretenders to Philosophy and Wit, are generally
deriders of the belief of Witches and Apparitions.” And the whole design
of his Book is to prove those men to be guilty of Sadducism, that deny
the existence of Witches understood in his sense, and this we oppose,
and the state of the question we lye down thus.
That the denying the existence of Angels or Spirits; or the
Resurrection, doth not infer the denying of the Being of God; nor the
denying of the existence of Witches (in the sense before laid down)
infer the denying of Angels or Spirits; and that they do unjustly charge
the Authors of this opinion with Sadducism, we shall prove with
irrefragable Arguments.
[Sidenote: _Argum. 1._]
1. There can be no right deduction made, nor no right consequence drawn,
where there is no dependency in causality, nor no connexion of
dependency. For as in the Relative and Correlative, the denying of the
one necessarily destroys the other, yet _fundamentum Relationis non
destruitur_; so a father without a child, as a father, doth neither
exist nor is known, and yet the foundation of those two terms, of
Paternity and Childship, which is Man, doth remain. So he that denieth
Creation, doth destroy the Relative, which is Creator; yet the
foundation, which is God, doth remain: and the denying of the Creation,
doth not infer the necessary conclusion of denying the Being of a God,
because there might be a God, though there were no Creation, because God
is supposed to be, both in respect of causality and duration, before
Creation. So what relation can Mr. _Glanvil_ feign betwixt the Being of
God and the Being of Angels or Spirits? For they both belong to the
Predicament of Substance, and not that of Relation; and there is less
relation betwixt the Being of a Witch and the Being of Spirits: so that
the denying of the one doth not infer the denying of the other. And
though there were relation (which Mr. _Glanvil_ cannot shew) the
foundation of that Relation (which is so necessary, that Relatives
cannot subsist without it) might remain, though the Relatives were taken
away: and therefore the denying of the existence of Angels or Spirits,
doth not infer the denying of the Being of God; and therefore the
Authors of this opinion are wrongfully and falsely charged with Atheism:
and the denying of the existence of a Witch (in the sense specified)
doth not infer the denying of the Being of Spirits; and therefore
_Scot_, _Osburne_, and the like, are falsely and wrongfully charged with
Sadducism.
[Sidenote: _Argum. 2._]
[Sidenote: Mat. 22. 23. Act. 23. 8.]
2. Though it be a true Maxime, that _de posse ad esse non valet
argumentum_; yet on the contrary, the possibility of that can never be
rationally denied, that hath once been in _esse_. But it is apparent,
that the Sadducees denied the Resurrection, and that there were either
Angels or Spirits, that is, they denied that Angels or Spirits, whether
good or bad, did separately exist, and that they were nothing but the
good or bad motions in mens minds: yet these men were no Atheists; for
though they denied the Resurrection, and held that there were no Angels
or Spirits, yet they held and believed there was a God, and did allow
of, and believed the five Books of _Moses_, else would not our Saviour
have used an argument, whose only strength was drawn from a sentence in
the third Chapter of _Exodus_, the sixth verse. So that even the denying
of the Existence of Angels and Spirits, doth not infer the denying of a
God; much less doth the denying the Existence of a Witch, infer the
denial of the Being of Angels and Spirits; and therefore the charge of
Atheism and Sadducism is false, injurious, and scandalous.
[Sidenote: _Argum. 3._]
3. Those things that in their Beings have no dependence one upon
another, the denying of the one doth not takeaway or deny the being of
the other; but where the being doth meerly exist in dependency upon
another superior Cause, there take away or deny the being of the first
Cause, and thereby you take away and deny the being of all the rest that
depends upon it. So he that denies the Being of a God, doth necessarily
deny the Being of Angels or Spirits; but not on the contrary. For he
that denieth the Existence of Angels and Spirits, doth not therefore
necessarily take away or deny the Being of a God, because the Being of a
God is independent of either Angel or Spirit, and doth exist solely by
it self. And therefore if _Wierus_ or _Scot_ had denied the Existence of
Angels and Spirits (which they did not) yet it would not have inferred
that they were Atheists; and therefore are falsely accused by Dr.
_Casaubon_ and Mr. _Glanvil_. And though they should have denied the
Existence of Witches (which they did not _simpliciter, sed tali modo_)
yet it would not have inferred, that they were guilty of Sadducism,
because Spirits or Demons have their Existence without any dependence of
the being of Witches; and therefore it is but a poor _fallacia
consequentiæ_ to say, he that denies a Witch, denies a Demon or Spirit.
[Sidenote: _Argum. 4._]
4. The denying of the Existence of Spirits, doth not infer the denying
of the Being of a God, because in the priority of duration God was when
Spirits were not, for they are not immortal _à parte anté_. So likewise
the denying of the Existence of Witches, doth not infer the denial of
the Being of Spirits, for in the priority of duration Spirits were
existent before Witches; for _Adam_ and _Eve_ could not be ignorant that
there were Spirits, both good and bad, and yet then there were no
Witches. So that a Spirit having, in respect of duration, a Being before
that a Witch can have any; the denying the Existence of the latter, doth
not infer the denying of the Being of the former, but is meerly
inconsequent, agreeable to no Rules of Logick, except that of
Logger-head Colledge.
[Sidenote: _Argum. 5._]
5. Many properties or proper adjuncts may be ascribed unto a substance,
the denying of which adjuncts, doth not infer the denying of the being
of the substance. So that to deny that a Horse hath fins like a fish, or
wings like a bird, doth not infer the denying of the being of a Horse.
Therefore it is injurious and scandalous in Dr. _Casaubon_ and Mr.
_Glanvil_, to charge Dr. _Wierus_ and Mr. _Scot_ with Atheism and
Sadducism, when indeed (as we shall prove hereafter) their own Tenents
tend to blasphemy, impiety, vanity, and uncharitableness.
Another thing that we oppose is, that Apparitions are no warrantable
ground for a Christian to believe the Existence of Angels and Spirits
by, but the Word of God, which these cogent reasons do sufficiently
prove.
[Sidenote: _Argum. 1._]
1. For to say that the Apparitions of Spirits, good or bad, do prove
their Existence, is but _petitio principii_, a begging of the question,
that first is in doubt, and ought to be proved. For how come we to be
assured, that the Apparitions that are made, and really by
unquestionable Witnesses attested for truth (not to speak of melancholy
Fancies, and Fables, Knacks of Knavery and Imposture, and other ignorant
and gross mistakes, which are often believed to be Apparitions, when
they are no such matter) that they are made by good or bad Spirits? for
that is the thing in doubt, and so is but a circular way of arguing by
way of begging the question, or proving _ignotum per ignotius_; for
Apparitions do not prove the Being of Spirits, except it be first
proved, that those Apparitions be made or caused by Spirits.
[Sidenote: _Argum. 2._]
2. There are many Apparitions that are produced by natural and
artificial Causes, and need not be referred to supernatural ones, as are
all those _Idola_, Images, or Species that we see in Glasses, which
cannot be denied to be Apparitions, and yet arise from natural Causes.
So the Apparition of Comets, new Stars, and many other sort of strange
Meteors, as sometimes three Suns, the Rain-bow, _Halones_, and the like,
that have natural Causes to produce them, and are no proof of the Being
of Spirits. Nay as the best and most credible Historians have left upon
Record, and hath been known to be a certain verity in divers parts of
these three Kingdoms, within the space of these forty years, strange and
various Sights have been seen in the Air, both of Men, and Horses, and
Armies fighting one with another; and yet were these no proof of the
Existence of Spirits, because they may (and doubtlesly do) proceed from
other causes, and not from the operation or efficiency of Angels or
Spirits, either good or bad.
[Sidenote: _Argum. 3._]
[Sidenote: _Jo. Drusii Præterit. l. 7. p. 289._]
[Sidenote: _De Subtil._ _l._ 19. _p._ 1202, 1203.]
[Sidenote: _De Nymph._ _lib. pag._ 389.]
[Sidenote: The invisible World, sect. 6. pag. 303.]
3. It is not certainly known what diversity of Creatures there may be
that are _mediæ naturæ_ betwixt Angels and Men, that may sometimes
appear, and then vanish: so that if it be granted, that there be
Apparitions really and truly, yet it will not necessarily follow, that
these are caused by good or bad Angels, because they may be effected by
Creatures of another and middle Nature; and so Apparitions no certain
ground for the believing of the Existence of Angels or Spirits. For the
most learned _Drusius_ gives us this account from one of the
Commentators upon the Book _Aboth_. “_Debet homo intelligere ac scire à
terra usq; ad firmamentum, quod Rakia, id est, Expansum appellant, omnia
plena esse turmis & præfectis, & infrà plurimas esse creaturas lædentes
& accusantes, omnésq; stare ac volare in aëre, neq; à terra usq; ad
firmamentum locum esse vacuum: sed omnia plena esse præpositis, quorum
alii ad pacem, alii ad bellum, alii ad bonum, alii ad malum; ad vitam &
ad mortem incitant. Ob id compositum fuit canticum occursuum, quod
incipit, Sedet in occulto Supremus._” And if this be a truth, here are
orders and numbers enough of several sorts to make Apparitions, and yet
be neither the good or bad Angels. And if there may any credit be given
to the relation that _Cardan_ gives of his Father _Facius Cardanus_,
which he had from his own mouth, and also had left it in writing; then
“there are mortal Demons, that are born and do die as men do, that can
appear and disappear, and are of such most tenuious bodies, that they
can afford us neither help nor, hurt, excepting terrors, and spectres,
and knowledge”. And if there may be credit given to _Plutarch_ (so
highly magnified by Dr. _Casaubon_) the God _Pan_ of the Heathens must
have been one of these mortal Demons, because he tells us upon the
credit of _Epotherses_ (a Tale of hear-say) “That _Thamus_ was by a
voice thrice calling upon him, commanded that when he came to _Palodes_,
he should tell them, that the great God _Pan_ was dead”. And that there
are such mortal Demons, is strongly asserted by _Paracelsus_, and by him
called _Nymphæ_, _Sylphi_, _Pygmæi_, and _Salamandræ_, and that they are
not of _Adams_ Generation, and that they have wonderful power and skill.
And to this opinion do the Schools both of the ancient and later
Academicks wholly incline, and seems to be favoured both by Dr. _Moor_
and Mr. _Glanvil_ himself; and if there be any such matters, doubtless
from thence did arise all the strange stories and gests that former
Generations have told and believed concerning the Apparition of these
kind of Creatures, which the common people call _Fayries_: of which the
Reverend and Learned person Bishop _Hall_ giveth us this touch: “The
times are not past the ken of our memory, since the frequent (and in
some part true) reports of those familiar Devils, Fayries, and Goblins,
wherewith many places were commonly haunted; the rarity whereof in these
latter times, is sufficient to descry the difference betwixt the state
of ignorant Superstition, and the clear light of the Gospel.” And
whosoever shall seriously read and consider that little Piece that was
printed some few years since, though written long ago, and by some (that
pretend to no small share of Learning) cryed up exceedingly for a most
convincing Relation, to prove the Existence of Spirits, called, _The
Devil of Mascon_, may easily gather, that if the thing were truly
related, as to the matter of fact, that it must needs be some Creature
of a middle Nature, and no evil Spirit, both because it was such a
sportful and mannerly Creature, that it would leave them, and not
disturb them at their devotions; as also (as far as I remember, for I
have not the Book by me) because it denied that it was a Devil, and
professed that it hoped to be saved by Christ.
[Sidenote: _Argum. 4._]
[Sidenote: Joh. 15. 15.]
[Sidenote: Act. 20. 27.]
[Sidenote: 2 Tim. 3. 15, 16, 17.]
[Sidenote: Eph. 6. 11, 12, 13.]
[Sidenote: 2 Cor. 2. 11.]
[Sidenote: 2 Pet. 1. 19.]
[Sidenote: Luk. 16. 29, 30, 31.]
[Sidenote: _Sup. Gen. ad lit._ _l._ 2.]
[Sidenote: Isa. 8. 19, 20.]
4. That the Scriptures contain in them all things necessary to
Salvation, is so clear a truth, that none but those that are wilfully
blind can deny it; for Christ taught his Disciples _all things that he
had learned of the Father_, and the Father sending him to be the Saviour
of the World, and to preach the Gospel of eternal Salvation, was not
defective in declaring all things that were necessary to accomplish the
work and end, for which he was sent forth of the Father. And the
glorious Apostle St. _Paul_ tells the Disciples and Brethren, _That he
had not shunned to declare unto them all the counsel of God_, which must
of necessity be abundantly sufficient for their Salvations. And he
telleth _Timothy_, _That he had known the Scriptures from a child, which
were able to make him wise unto salvation. All Scripture is given by
inspiration of God, and is profitable for doctrine, for reproof, for
correction, for instruction in righteousness: That the man of God may be
perfect, throughly furnished unto all good works._ Nay the Woman of
_Samaria_ had so much knowledge and faith, that she believed _that when
the Messias was come, he would tell them all things_. Now to the
obtaining of Salvation, there is nothing more necessary than to know
what enemies men have to fight against in their Christian Warfare, which
the Apostle tells in these words: _For we wrestle not against flesh and
blood, but against principalities, against powers, against the rulers of
the darkness of this world, against Spiritual wickedness in high places:
Wherefore they are to take unto them the whole armor of God_, πανοπλίαν
τοῦ Θεοῦ, _that they may be able to stand against the wiles of the
Devil_, μεθοδείας τοῦ διαβόλου: and that made the Apostle say in another
place, _We are not ignorant of his devices or crafts_, νοήματα. Now the
Scriptures being able to make us wise to Salvation, it hath sufficiently
declared the natures, powers, knowledge, and offices of both the good
and bad Angels, and is a sure word of Prophecy, unto which it is good to
take heed, and not unto old wives fables of Apparitions and Goblins,
such as Mr. _Glanvil_ would perswade us that they are tydings of another
World, when we are taught by unerring testimony of Truth, _That those
that have Moses and the Prophets, and do not hear them, neither will
they be perswaded, though one rose from the dead_. And therefore we must
be bold to tell Mr. _Glanvil_, that the Sacred Scriptures do with
infallible certitude teach us, that both good and bad Spirits have most
certainly an Existence, and therefore we need none of his feigned nor
forged stories of Apparitions; which if they were certainly known to be
true and real, by undeceivable matters of fact, yet he that doth not
believe what is written of the Being of Spirits by _Moses_ and the
Prophets, will not believe Apparitions, no not of a man, if he came from
the dead. And therefore I will conclude with that precious and pithy
Sentence of St. _Austin_, who saith: _Major est hujus Scripturæ
authoritas, quàm omnis humani ingenii perspicacitas_. And believe not
them that say, If you would know the power of Devils and Witches, go to
the Writings of Dr. _Casaubon_, Mr. _Glanvil_, and to the rest of the
Demonographers and Witchmongers, that amass and heap together all the
lying, vain improbable, and impossible stories that can be scraped forth
of any Author, ancient, middle, or modern, when we are commanded to go
_to the Law and to the Testimony, if they speak not according to this
word, it is because there is no truth in them_. And so I shall shut up
this Chapter, wherein (I suppose) I have sufficiently proved, that the
denying of such a Witch as I have described, doth not infer the denial
of the Being of Angels or Spirits, and that Apparitions are no
sufficient grounds for Christians to believe the Existence of Angels and
Spirits by, but the Word of God; which was the thing undertaken to be
proved.