different from that order and course that God hath established in
Nature: but Devils and Witches cannot work contrary and different from
that order and course that God hath established in Nature. Therefore
Devils and Witches cannot work any real transubstantiations at all. Let
all the Witchmongers in the World answer these Arguments, if they be
able.
[Sidenote: Mat. 17. 2.]
[Sidenote: Mar. 9. 2, 3.]
[Sidenote: Luk. 9. 28.]
[Sidenote: Rom. 12. 2.]
[Sidenote: 2 Cor. 3. 18.]
[Sidenote: Luk. 9. 29.]
[Sidenote: Exod. 34. 33, 34, 35.]
3. We find also external Transfiguration, as of Christ in the Mountain;
for the Text saith, in St. _Matthews_ Gospel: _And he was transfigured
before them, and his face did shine as the Sun, and his raiment was
white as the light_. And _Mark_ saith: _And he was transfigured before
them, and his raiment became shining exceeding white as snow: so as no
fuller on earth can white them_. And St. _Luke_ saith: _And as he
prayed, the fashion of his countenance was altered, and his raiment was
white and glittering_. The word used in those places for the
transfiguring or altering of his face by St. _Matthew_ and St. _Mark_ is
μετεμορφώθη, from μετὰ _trans_, and μορφὴ _forma_, _figura_, the outward
form, shape, figure, or lineaments; and this word is also used for the
change or transforming of the mind, will, desires, and affections: For
so the Apostle saith: _And be not conformed to this world: but be ye
transformed by the renewing of your mind_. And again he saith: _We
behold as in a glass the glory of the Lord with open face: and are
transformed into the same image from glory to glory_. But St. _Luke_
instead of this word expresseth it thus: τὸ εἶδος τοῦ προσώπου αὐτοῦ
ἕτερον. _Tremellius_ renders it: _Transformatus est aspectus vultûs
ejus_. And _Beza_: _Species vultûs ejus alia_, which is nearest the
Greek. So _Moses_ face, when he had been with the Lord upon the Mount,
the skin of it did shine, so that he put a veil upon it, when he spoke
to the people, and put it off when he went in to speak unto the Lord. So
that these were external alterations of both Christs and _Moses_ face,
by appearing glorious, resplendent, and shining like the Sun, and this
was wrought by a divine hand and power. From whence we may note,
1. That though Christ was thus gloriously transformed (for so the word
doth bear) yet we are not to imagine, that Christ was essentially
changed into some other substance or nature; no, but that he was rather
made there most resplendent in glory.
2. And where the Apostle wisheth the _Romans_ to be transformed: Is it
to be essentially transformed into any other substance or natural thing?
Nay not so, but effectively into some other more sacred qualities, by
the renovation of their inward mind. And again where he saith: _And are
transformed into the same image from glory to glory_. His meaning is
not, that we are essentially transformed into the very image of God; for
so should he very shrewdly confirm that foolish opinion of some, who
hold that men are deified in God, and that God also is hominified in
men: But his purpose is, that we (by the operation of the holy Spirit)
should proceed and grow (by degrees) from glory to glory, until we be
truly conformed unto the similitude of that same glorious Image of God
wherein we were first created; and so intendeth no essential
transformation at all.
[Sidenote: _Observ. medic._ _pag._ 80, _&c._ _Id. pag._ 129.]
3. We are here to note the difference betwixt this Transfiguration, and
that which may proceed from natural causes, as passions, affections, or
diseases; and also from artificial or counterfeited Transfigurations.
For it is wonderful to behold, how anger and rage doth alter the faces
and countenances of some, and so grief, sorrow, despair, and the like,
in others, causeth horrible changes all over the external parts both of
the face and body. Neither is any passion more prevalent than
deep-rooted fear mixed with despair, as hath been manifested in some,
that in a short time, nay even in the space of one night have had their
hair, that formerly was black, turned into gray or white, as is
testified by Authors of unquestionable veracity. And for diseases, it is
almost incredible to think, what strange alterations Madness, Frenzy,
the bitings of a mad Dog, Melancholies (especially that kind which
Physicians call _Lycanthropia_, which is so wonderful, that it hath made
many dotingly believe, they were really transformed) will produce and
bring forth. Examples of which at large may be seen in _Schenckius_; of
which we shall speak more fully anon, as also of artificial and
counterfeited Transfigurations: and that Devils nor Witches can perform
no such Transfigurations as this of Christ and _Moses_, is manifest by
the Arguments laid down before, because these were brought to pass by a
divine Hand and an omnipotent Power, which Devils and Witches have not,
and therefore cannot operate any such things.
[Sidenote: 2 Cor. 11. 13, 14, 15.]
[Sidenote: 1 Cor. 7. 31.]
4. Moreover in the Scripture there is mention of counterfeit, simulated,
and hypocritical transformation, such the Apostle mentioneth in these
words, speaking of the false Apostles: _For such are false Apostles,
deceitful workers, transforming themselves into the Apostles of Christ_.
And no marvel, for Satan himself _is_ transformed into an Angel of
light. Therefore it is no great thing, if his Ministers also be
transformed as the Ministers of Righteousness, whose end shall be
according to their works. The word there thrice used is from
μετασχηματίζω, which cometh from ἕχω _habeo, possideo, teneo_, and from
thence σχῆμα _habitus_: so that the compound Verb properly signifieth
_effingo, assimulo_, and so of necessity must signifie in these three
places. So the Apostle saith in another place: _The form of this world_,
σχῆμα, _passeth away_, that is, the fashion, condition, custom, or usage
of the world passeth away. This place of Scripture concerning Satans
transforming of himself into an Angel of light (though plain in it self)
hath been and still is most usually alledged by Witchmongers, to prove
the Apparitions of Devils by: For thus they commonly argue; “If Satan
can transform himself into an Angel of Light; much more (arguing _à
majore ad minus_) into any other shape, and so may easily appear in the
form of a Cat, Dog, or in any other shape whatsoever”, and this they
think to be an invincible Argument. This way of argument were of force,
if the Apostle in this place had meant or intended any real or essential
transformation; but that this is not the meaning of the Text, we shall
prove by these following Reasons.
[Sidenote: _Reas. 1._]
[Sidenote: Joh. 12. 5, 6.]
1. The very signification of the word here, doth not bear nor intend any
essential transformation; but only feigning, pretending, and
assimulating, as when _Judas_ pretended charity and love to the poor,
when he said: _Why was not this oyntment sold for three hundred pence,
and given to the poor? This he said, not that he cared for the poor: but
because he was a thief and had the bag, and bare what was put therein._
Though _Judas Iscariot_ hypocritically feigned and pretended this
charity to, and care for the poor, yet was he not really a charitable
man, or a lover of the poor, but a thief, and a most covetous wretch. So
these false Apostles did pretend much zeal and piety to preach and
promote the Gospel, but therefore were they not really transformed and
changed into true Apostles, but were Deceivers, Dissemblers, and
Hypocrites. So Satan often pretendeth heavenly, angelical, and divine
things, and to do as the holy Angels do; but it is in deceit, cozenage,
falsity, and hypocrisie, and so he is by counterfeiting and dissembling
said to be transformed into an Angel of Light, and not otherwise by any
essential transformation at all.
[Sidenote: _Reas. 2._]
2. The Text it self doth plainly manifest, that they were not
transformed into true Apostles, for then St. _Paul_ had had no cause to
have written so bitterly against them; but that notwithstanding that
shew, form, or pretence that they held forth, and though outwardly they
seemed to personate the true Apostles of Christ, yet that was but an
external and hypocritical simulation; for really and truly they were
false Apostles, ψευδαπόστολοι, and deceitful workers, ἐργάται δόλιοι.
And so Satan may make what shews or pretences he will of goodness,
piety, and of heavenly things, and so may counterfeit, dissemble and
lye, yet still he remaineth a very accursed Devil, and is never really
changed from his damned and diabolical Nature.
[Sidenote: _Reas. 3._]
[Sidenote: Dialog. Disc. of Spirits and Devils, p. 234.]
3. Satan is so transformed into an Angel of Light, as his Ministers are
transformed into the Apostles of Christ. But Satans Ministers are not
essentially transformed into the Apostles of Christ. Therefore neither
is Satan essentially transformed into an Angel of Light. For though
Satans Ministers may pretend never so much piety and zeal, and labour to
personate and imitate the true Ministers of Christ, yet notwithstanding
that pretended transformation, they still really and essentially remain
as they were, that is, Deceivers and Hypocrites. And Satan for all his
seeming and apparent personating and imitating the Angels of Light, he
still remaineth in his essence and nature an Angel of Darkness, and a
lying and accursed Wretch.
[Sidenote: _Reas. 4._]
[Sidenote: _August. de Civ. Dei_, _l._ 2. _c._ 26.]
4. The Devil is never nor can be really and essentially
transubstantiated into an Angel of Light, for then he could (indeed and
in truth) be no longer a Devil, but his diabolical Nature would of
necessity cease. But all his transformation is, when he intendeth most
deeply to circumvent and deceive the sons of men, then he pretendeth the
most religious and the holiest shews of all. Pretending in all outward
appearance the holy affections, sincerity, and zeal of the holiest
Angels of Light. For as St. _Austin_ saith: “Unless the malignity of
Satan be sleightly and cunningly covered, his deceivable purpose is
seldom or never effected.”
[Sidenote: _Reas. 5._]
[Sidenote: _Chrysost. in loc._]
5. The best and most sound Expositors, both ancient, middle, and modern
do expound the place as we have urged it, of which we shall name only
two or three. St. _Chrysostom_ tells us this: _Operarii dolosi: nam
operantur quidem, sed revellunt ea quæ sunt plantata: nam quoniam sciunt
se aliter non posse esse acceptos, personâ veritatis sumptâ, erroris
actum simulantes peragunt_. And a little after he saith thus: _Et multos
Diabolus sic decipit, personâ in se acceptâ, & non factus Angelus lucis:
sic illi personam Apostolorum circumferunt, non ipsam potentiam, neq;
fortes sunt_. Dr. _Hammond_ gives the Paraphrase of this place thus:
“For the truth is (he saith) these men that come to infuse false
Doctrines into you, behave themselves as cunningly as they can, and do
labour to imitate, and seem to do those very things, that we true
Apostles do. And ’tis no unusual matter for Deceivers and Seducers to do
so; for Satan himself pretends to do those things that the good Angels
do, makes as if he meant you all kindness, when he comes to destroy you.
And therefore ’tis not any thing strange, if seducing Hereticks,
imployed by him, do imitate the actions of the Apostles of Christ; but
according to the hypocrisie of their actions, so shall their ends be.”
See _Theophylact_ and _Calvin_ upon the place. So that we positively
conclude, that from this place of Scripture no real or essential
transformations of Devils can be proved at all.
[Sidenote: Philosophical Transactions, numb. 64.]
[Sidenote: _Vid. Barthol._ _Cent._ 2. _Hist._ 100. _pag._ 319. _Microgr.
obser._ 17. _pag._ 107.]
6. There are natural Transformations by progression to perfection, as is
manifest in Insects, which at the first to our view do appear to be
Worms, Maggots, Creepers, or Caterpillers, and yet afterwards do become
several sorts of winged Creatures, as Butterflies of many and various
kinds, Flies, and the like; as that Creature, which here in the North
Fishers do call a _May_-Fly, is first but a little Creeper inclosed in
an Hull, as of pieces of straws, or the like: and so that which they
call a Cod-bait, is like a yellow Maggot with a black head inclosed in a
sandy crustaceous Husk, and yet towards the middle of _August_, or the
beginning of _September_ becometh a fine yellowish Fly, which the
Fishers use to bait withal, and these are but gradual progressions
towards the perfection of the Animalcle, as the learned Author _Johannes
Swammerdanus_ hath declared in these words, as we find it laid down in
the Philosophical Transactions: “First it lays down the ground of all
natural changes in Insects; declaring, that by the word Change, is
nothing else to be understood but a gradual and natural evolution and
growth of the parts, not any Metamorphosis or Transformation of them,
and a great deal more of notable observations concerning the most sorts
of Insects, as may be seen in the piece quoted in the Margent.” So
likewise there are very many strange transformations wrought by
petrifactions both of Vegetables and Animals, or their parts, as may be
seen by the Writings of many learned Authors, especially those noted in
the Margent, to whom we refer the curious Inquirer. These being natural
Transfigurations (for so they may be properly called) we cannot
rationally suppose that any man of judgment will imagine, that any such
can be produced by Devils or Witches, because they are brought forth by
natural Principles and Agents, which Devils or Witches cannot overrule,
alter, nor hinder, else the whole and certain course that the Creator
hath set in the order of the production and generation of natural
things, might be suspended, which is not possible to be performed
without an omnipotent Power, which the Devils and Witches have not.
Besides the most of these require a suitable time for their production
and perfection, which must only be performed by the internal operation
of Nature, or by Art accelerating the works of Nature, which Devils and
Witches cannot bring to pass.
[Sidenote: Exod. 4. 6, 7.]
[Sidenote: 2 King. 5. 27.]
[Sidenote: 1 Sam. 21. 13.]
[Sidenote: _De Monst._ _l._ 24. _c._ 18. _p._ 565.]
7. There are divers other Transformations (at least so accounted and
called) which because they are not absolutely pertinent to our purpose,
we shall only mention slightly. 1. External changes of the body in
respect of diseases, and some by an extraordinary power, as that of
_Moses_, to whom the Lord said: _Put now thine hand into thy bosom. And
he put his hand into his bosom: And when he took it out: behold, his
hand was leprous as snow. And he said, Put thine hand into thy bosom
again: And he put his hand into his bosom again, and plucked it out of
his bosom, and behold, it was turned again as his other flesh._ Here we
see that the same hand was made leprous white as snow, and was again
restored as his other flesh. And this was done by a divine Power, such
as neither Devils nor Witches can perform. So _Gehazi_ of whom it is
said: _The leprosie therefore of Naaman shall cleave unto thee, and unto
thy seed for ever. And he went out from his presence a leper as white as
snow._ And here the judgment was permanent, and no restauration, and was
a great Miracle, which Devils and Witches cannot perform. 2. There is
feigned, and artificial transfigurations. So of _David_, of whom it is
said: _And he changed his behaviour before them, and feigned himself mad
in their hands, and scrambled on the doors of the gate, and let his
spittle fall down upon his beard_. And all this he prudently feigned,
that he might escape from _Achish_ the King of _Gath_, of whom he was
sore afraid: So many Persons of Worth have disguised themselves
strangely, that they might escape the hands of their enemies, or not
fall into their power, and yet these were not done by the Devils Art,
nor by Witchcraft. So a Stage-player transfigureth himself, sometimes to
personate one person, and sometimes another; and though his outward
habit, speech, and action be changed, yet he remaineth the same in
Nature and Person that he was before those changes, and so maketh
nothing for Witchcraft at all. 3. There are knavish Transfigurations and
Counterfeiting for deceitful and wicked ends, as in those we call
Gypsies, that discolour their faces and skins, to be more fit to cheat
and cozen. So likewise do many other vile and wicked persons counterfeit
Sores, Ulcers, Leprosie, Dropsie, and such like diseases, as may be seen
at large in _Ambrose Paræus_ Book of Monsters, and we have seen and
detected divers; and all this done only to deceive and abuse mens
goodness and charity: But no more of Devil in any of these, but the
wickedness of the mind, and the evil of the end and intention. Of a more
wicked grain and temper are those, that for wicked and devilish ends
counterfeit themselves to be possessed, and labour to make the World
believe, that the Devil doth move in divers parts of their bodies, and
doth speak in them, when it is nothing but only their own devilish
cunning in lying and counterfeiting, as we shall have occasion to shew
more fully hereafter. 4. There are also divers kinds of sportive and
delusive Transformations, performed by those that use the Art of
Leger-de-main or Juggling, wherein they pretend and seem to
transubstantiate one thing into another, when by the agility of their
hands, and the gesture of their face and body, they do but draw your
eyes and attention another way, while they do but nimbly convey another
thing in its place. And he that taketh these for Conjurers or Witches,
and their Tricks for diabolical or Witchcraft, are surely under a
devilish delusion, and are most strangely bewitched. And as for the
changes wrought by _Pharaohs_ Magicians, we shall particularly handle it
in another place.
[Sidenote: Rom. 12. 2.]
[Sidenote: 2 Thess. 2. 9, 10, 11, 12.]
[Sidenote: 1 Sam. 18. 10.]
[Sidenote: Dan. 4. 32, 33, 34, 36.]
[Sidenote: _Ibid._ _vers._ 16.]
8. There are other Transformations mentioned in the Scripture, of which
we shall now speak. 1. That transformation that the Grace and Spirit of
God doth work inwardly in the minds and hearts of the Godly, which is
not by changing their Nature or Persons, but by transforming their
minds, and altering their wills and affections from sinful and earthly
things, to those that are holy and heavenly: so the Apostle willeth the
_Romans, that they be transformed by the renewing of their minds_, and
so they come to be changed from glory to glory, and this were blasphemy
to say, that either Devil or Witch could perform it. 2. There is a
transformation wrought in the minds of the wicked by the just judgment
of God; for the Text saith, speaking of Antichrist: _Revealing even him,
whose coming is after the working of Satan, with all power and signs and
lying wonders. And with all deceivableness of unrighteousness in them
that perish; because they received not the love of the truth, that they
might be saved. And for this cause God shall send them strong delusions,
that they should believe a lye. That they all might be damned, who
believed not the truth, but had pleasure in unrighteousness._ So in the
case of _Saul_ the Text saith: _And it came to pass on the morrow, that
the evil Spirit from God came upon Saul_. These therefore are inward
judgments for wickedness, sent by God by the ministry of Satan, of which
we shall speak more hereafter. 3. We lastly come to the main point, that
is, concerning the transformation of _Nebuchadnezzar_, which the
Witchmongers hold to be a real and an essential transubstantiation,
therefore let us hear the words as they run in our English Translation,
which are this: _And they shall drive thee from men, and thy dwelling
shall be with the beasts of the field, they shall make thee eat grass as
oxen. The same hour was the thing fulfilled upon Nebuchadnezzar, and he
was driven from men, and did eat grass as oxen, and his body was wet
with the dew of heaven, till his hairs were grown like Eagles feathers,
and his nails like birds claws. And at the end of the days I
Nebuchadnezzar lift up mine eyes unto heaven, and mine understanding
returned unto me. At the same time my reason returned unto me._ And a
little before: _Let his heart be changed from mans, and let a beasts
heart be given unto him_. From this place they commonly frame an
argument to this purpose. That _Nebuchadnezzar_ being really and
essentially changed from a man to a beast or an ox, much more may Satan
essentially transform himself into the shape of any Creature, and
consequently that he may really change the Witches into Hares, Dogs,
Cats, and the like. But we shall unanswerably prove that the assumption
is false, that _Nebuchadnezzar_ was not transubstantiated, or
essentially transformed at all: And if he had been really so, yet that
the consequence is invalid, and of no force, and that by these
Arguments.
[Sidenote: _Argum. 1._]
[Sidenote: _Hist. medic._ _l._ 4. _c._ 5. _p._ 239.]
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.