CHAP. VI.

_That divers places in Scripture have been mis-translated thereby to

uphold this horrid Opinion of the Devils Omnipotency, and the Power

of Witches, when there is not one word that signifieth a familiar

Spirit or a Witch in that sense that is vulgarly intended._

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

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

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

Concerning the words in the Hebrew and Greek, that are commonly alledged

to prove these things, they have been wrested and drawn to uphold these

Tenents by those Translators that had imbibed these Opinions, and so

instead of following the true and genuine signification of the words,

they haled them to make good a preconceived Opinion, and did not simply

and plainly render them as they ought to have been. Which hath been

observed by divers, especially by _Wierus_, who got the learned _Masius_

(a great Hebrician) to interpret them, of which he hath given a full

account, which was followed by Mr. _Scot_. As also Mr. _Ady_, who hath

perfectly rendred them according to the Translation of _Junius_ and

_Tremellius_, and likewise Mr. _Wagstaff_ hath prettily opened the most

of them. So that our attempt here might seem to be superfluous and

unnecessary, and may be condemned of arrogance and vain confidence. To

which we reply, That it is far from us to compare our selves with those

Learned men that were Masters of the Hebrew and Greek Tongues, being in

comparison but a Smatterer in those Languages, yet have in our younger

years both studied and taught them to others, and as far as we

undertake, we hope we need not fear the censure of the most rigid

Critick; intending to note some things that others have omitted, and to

handle them to the full, which others have but done briefly. And this we

shall prosecute in this order.

[Sidenote: Deut. 18. 10.]

1. We shall take the words in the same order as they are recited in

_Deuteronomy_, and the first mentioned is in these words: _There shall

not be found among you that maketh his son or his daughter to pass

through the fire_. Now here we shall not enter upon that great Dispute,

whether they really burned and sacrificed by burning their children unto

Moloch, or that they only dedicated them to that Idol, by making them

pass through the fire; but examine the reasons, why those that practised

this kind of Idolatry are ranked amongst the Diviners or Witches, and

were to have the same punishment, seeing it is no where mentioned, that

these used any kind of Divination at all, and these we conceive to be

the chief.

[Sidenote: _Reas. 1._]

[Sidenote: Vers. 14, 15.]

1. The Lord had promised his People to raise them up a Prophet from

amongst their Brethren like unto _Moses_, and that therefore they should

hear him, and not go after other Gods or Idols. And therefore he sent

them many and divers Prophets, of whom they were to inquire: so likewise

they gave the Priest order to inquire by _Urim_ and _Thummim_, by which

he gave answers, and therefore they were to hearken to his Ordinances,

and not to follow after other strange Gods: For the Nations that he cast

out had hearkened unto Observers of times and Diviners, but they were

not to do so. And though these that caused their children to pass

through the fire unto _Moloch_, used not Divinations, yet it was a

wicked and abominable Ceremony, and the use and end of it to lead the

people to Idolatry, and therefore is reckoned amongst the rest.

[Sidenote: _Reas. 2._]

[Sidenote: Prov. 16. 10.]

[Sidenote: Isa. 3. 2.]

[Sidenote: Exod. 22. 20.]

2. They are solely condemned, because the end of all their Divinations

and their other Feats, were only to draw and lead the people to

Idolatry, and to serve other Gods. For it is manifest, that all ways and

sorts of Divination were not in themselves evil and unlawful, for else

Astronomy it self, that foretels the Entrance of the Sun and Moon into

such Signs, and when Eclipses will happen, and the like, should be

forbidden too, but they were not: so that the chief reason why they were

condemned, was _sub ratione finis, non medii_, in regard of the end, and

not of the means used, because all their Divinations, and other Arts,

Crafts, or Feats, whether performed by natural or artificial means, or

otherwise, had still for their chief and principal end the leading of

the people unto Idolatry, and the serving of other Gods, which was above

all things abominable and hateful unto God, who is a jealous God, and

will not give his glory to graven Images. And therefore all

Idol-Priests, or those that lead the people to Idolatry, are in the

Scripture-sense Witches, Diviners, and the like. And that all

Divinations were not forbidden, is most clear from that of _Solomon_, as

_Arias Montanus_ translates it: _Divinatio super labiis regis_: and that

of _Isaiah_, where the Lord threateneth to take away the staff and stay

of _Jerusalem_, that is, the mighty man, and the man of war, the Judge,

the Prophet, and the prudent, _Divinum, sive Sagacem_. For it is the

same word, and from the same root ‏קָסַם‎ _Divinavit_: For as

_Avenarius_, _Schindler_, and others say, _Est verbum medium, nam modò

in bonam, modò in malam partem accipitur_, of which _Tremellius_ saith

this: _Sagacitas, id est, consultissima prudentia in rebus dijudicandis,

præcavendis, & veluti addivinandis: nam vox Hebræa media est sive

anceps, quæ non tantùm in malam partem accipitur, sed etiam in bonam_.

Therefore was the Law so strict, that if any sacrificed unto any other

God, save unto the Lord only, he was utterly to be destroyed, much more

those that lead and incited the people to serve and sacrifice unto other

strange Gods, were to be rooted out.

2. Is the word we have named before, to wit, ‏קֹסֵם קְסָמִים‎, _Kosem

Kesamim, Divinans divinationes_: which, as we have shewed before, was

taken _in bonam & malam partem_, and is by the Septuagint fitly rendred

μαντευόμενος μαντειαν _vaticinans vaticinium_, and is almost with all

Translators rendred in that sense and propriety: so that we need not

complain, that it is one of them that is mis-translated; but concerning

it, we may note these things.

[Sidenote: 1 Sam. 6. 1, 2. 3, 7, 8, 9.]

[Sidenote: Hos. 4. 12. Ezek. 21. 21.]

1. That there were and are almost innumerable ways, whereby men have

undertaken to Divine and foretel things to come, some of which were by

lawful means and ways, as all prudent, sagacious, and experienced men

have done, and may do. Some by vain, trivial, foolish, and groundless

ways, as by the flying of birds, their noise and motion, and so of

beasts, by casting lots, dice, and the like, which have no causality or

efficiency in them at all to declare things to come, but were meerly

vain and superstitious, with which the Heathen World doth still abound,

and they are not yet totally eradicated from amongst Christians. The

most foolish of which was this, That when the Philistins had kept the

Ark of the Lord seven months, they called the Priests and the Diviners,

to know what to do with it, and they advised them not to send it away

empty, but to send five golden Emerods and five golden Mice, and to take

a new Cart and two Milch-kine, upon which there had com’d no yoke, and

to tye them to the Cart, and to bring their Calves home from them, and

to lay the Ark in the Cart, and the Jewels of Gold to be put in a Coffer

by, thinking that if they went up towards _Beth-shemesh_ that was the

Israelites Coast, that if they did so, then it was he that smote them,

otherwise that it was but a chance that happened unto them. And this in

respect of the Priests and Diviners was only a casual conjecture at

Random, though God in his Providence did order it according to his

Divine Wisdom for the best. Like unto this was that mentioned by the

Prophet, a _Consulter with his staff_, as also that of _Ezekiel_: _For

the King of Babylon stood at the parting of the way, at the head of the

two ways, to use divination: he made his arrows bright, he consulted

with images, (Teraphim) he looked in the liver_. And besides these there

were others that pretended Visions and Revelations from their Gods or

Idols; but how far either Idols, or Devils, or their Priests could truly

foretel things to come, is very doubtful and hard to determine, of which

we shall have occasion to speak hereafter.

2. We are to note, that though there were never so many ways of

Divination used, and whether the means used to predict by, were natural

or supernatural, lawful or unlawful, frivolous and superstitious, or

taken upon sound and rational grounds, yet were they all wicked and

abominable, because they were used to withdraw the people from those

Ordinances that God had appointed to give answers by, and to lead the

people to inquire of vain and lying Idols, and their Priests, and

thereby to commit Idolatry; and so whatsoever the means were, the end

was wicked and damnable.

[Sidenote: Psal. 115. 4, &c.]

[Sidenote: Jer. 14. 14.]

[Sidenote: 1 Cor. 8. 4.]

[Sidenote: _Vid. Dr. Hammond. in loc._]

[Sidenote: Isa. 41. 23.]

[Sidenote: Jer. 10. 5.]

3. Moreover, what answers soever the Priests forged and gave (for it is

manifest, that the Idols gave none at all; _for they had mouths and

spake not, ears and heard not, eyes and saw not, feet and walked not,

neither was there breath in their nostrils_) were nothing but lyes and

conjectures of their own devising, and there an Idol in the Hebrew is

sometimes styled ‏אֱלִיל‎ _nihilum_, and therefore saith the Prophet:

_The Prophets prophesie lyes in my Name, I sent them not, neither have I

commanded them. They prophesie unto you a false vision and divination,

and a thing of nought, and the deceit of their heart._ Unto which the

Apostle alludeth, when he saith: _We know that an Idol is nothing in the

world, and that there is none other God but one._ That is, that an Idol

taken abstractively, without regard to the matter of which it was made,

as gold, silver, stone, wood, or the like, which were natural

substances, or respect to the figure or shape which was artificial, and

the work of the Work-man, it was plainly nothing, and had no real

existence as a God or Idol, but only in the Phantasies and minds of the

blinded Worshippers; for it neither could truly foretel, nor act any

thing of it self, but all that was done, was the lyes and inventions of

the Priests that served them, and got their living by that villanous and

lying trade. For God by the mouth of his Prophet doth set down the true

difference of the true God, that could infallibly foretel and declare

things that were to come, from the false Gods and Idols, and doth

challenge them in this manner: _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_. From whence it is

plain, that the only κριτήριον to distinguish betwixt the Divinations

that are given forth by the Spirit of God in his Prophets or Apostles

is, that they are plain, certain, and infallible, and the event never

faileth to answer the Prediction, but those that are given forth by

Satan and his juggling and lying Ministers, are always ambiguous,

doubtful, and perplex, and evermore deceive such as trust in them, as

was manifest in Ahab, when all the false Prophets bade him go up to

_Ramoth Gilead_, and prosper, yet there was he slain. And as they never

truly foretel things to come, so neither can the Idols do good or evil:

all that is, or ever was done, was performed only by the cunning,

confederacy, and juggling of the knavish and deceitful Priests; and

therefore the Prophet admonisheth Gods people not to be afraid of them;

_For they cannot do evil, neither also is it in them to do good_.

[Sidenote: Deut. 13. 1, 2, 3.]

4. We are to note, that if a Sign or Wonder foretold do come to pass, we

have no Warrant to ascribe the bringing of it to pass either to Devil or

Witch, for the Lord telleth us this: _If there arise among you a Prophet

or a Dreamer of dreams, and giveth thee a sign or a wonder. And the sign

or the wonder come to pass, whereof he spoke unto thee, saying; Let us

go after other Gods (which thou hast not known) and let us serve them:

Thou shalt not hearken to the words of that Prophet or that Dreamer of

dreams: For the Lord your God proveth you, to know whether you love the

Lord your God with all your heart, and with all your soul._ So that what

Divinations or Predictions soever be foretold by any, or what signs or

wonders soever be brought to pass, if the persons that work or foretel

them, perswade us to serve other Gods, or go to seduce us to Idolatry,

we are not to follow them, but are to know that by them the Lord doth

prove us, to try if we love him with all our heart, or not. And if there

were no other means to distinguish a true Miracle from a false, yet were

this infallibly sufficient to instruct and direct us.

5. We may note, that of all the several sorts of Divinations pretended,

and of all the acceptations of this Hebrew word in all the Bible, there

is nothing that doth imply any such kind of killing Witch, as is

commonly imagined, nor none such as make a visible League with the

Devil, nor upon whose bodies he sucketh, or hath carnal copulation with

them, nor no such as are really changed into Cats, Hares, Wolves, or

Dogs; which was the thing we undertook to prove.

3. The next word we are to consider, is ‏עֹנֵן‎, which _Avenarius_,

_Schindlerus_, _Buxtorsius_, and Mr. _Goodwin_ do derive from ‏עֹנֵן‎

_obnubilavit, nubem obduxit, item præstigiis usus est_. From whence we

may note these things.

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

1. That the most of all the Translators do some render it by one word,

and some by another, that no certainty can be gathered from them at all,

as though it did signifie divers and many sorts of these kinds of

Augury, Divinations, or juggling Feats, when in reason we cannot but

suppose that it only comprehended some one sort, and not so many as the

Translators do ascribe to it. The Septuagint render it for the most part

κληδονιζόμενος, sometimes αποφθεγγόμενος, and sometimes ὀρνιθοσκοπήσεθε,

which are all of different derivations and significations; some others

render it other ways, as, _neq; auspicabimini, neq; observabitis horas,

ne vaticinemini, ne ominemini, nec observet somnia & auguria, nec qui

exercet Astrologiam, &c._ Now from such a diversity no man is able to

draw a positive certainty.

2. They do not keep to one word appropriate to the Hebrew, which if they

had not forgotten themselves, they would have done, and not left it

uncertain. For _Arias Montanus_ in the 19. of _Leviticus_, _vers._ 26.

renders it, _neq; præstigiabamini_, and in the 2. of _Isaiah_, _vers._

6. translates it, _augures sicut Philistim_. In _Isa._ 57. 3. he calleth

them _Filii Auguratricis_. And in the 27. of _Jeremiah_, _v._ 9. _Et ad

Augures vestros._ Also _Micah_ 5. 11. he renders it _Præstigiatores_.

Now what great difference there is betwixt any sort of Augury, and

Juggling, or Leger-de-main, is known to any of indifferent reading. And

the rest of the Translators are far more wild, and more wide. And

_Junius_ and _Tremellius_, who of all others, one might have thought

would have been more circumspect, yet fall into the same incertitude;

for in Deut. 18. 10. he renders it _Planetarius_, but in the place

before-cited in _Leviticus_, they render it, _neq; utemini præstigiis_,

though in the Margent they mend it, with this note, _neq; ex nubibus

conjicite, vel ne temporis observationi plus æquo tribuite_. And _Isa._

2. 6. _Et præstigiatores sunt ut Polischtæi._

[Sidenote: _Vid._ _Jo. Wier. de mag. Jus._ _c._ 1. _p._ 91.]

[Sidenote: Of Divin. _lib._ 4. _cap._ 10. _p._ 183.]

3. But if there be any certainty in adhering to the primitive

signification of the Hebrew root, that plainly intendeth _obnubilavit_,

that it is without question most safe and genuine to translate it

Planetarius, to which the most learned _Andreas Masius_ (as he is quoted

by _Wierus_) doth incline in these words: _Veteres Hebræorum dicunt id

verbum ad eos propriè pertinere, qui temporum momenta superstitiosè

observant, atq; alia fausta rebus gerendis, alia infausta præscribunt_.

To which agreeth Mr. _Thomas Goodwin_, saying: “But of all I approve

those who derive it from ‏עִנֵּן‎ a Cloud, as if the Original signified

properly a Planetary, or Stargazer.”

4. But however thus far there is no word found, that signifieth a Witch

in the sense we have laid down, nor any such person that hath a real

familiar Spirit, either in them, or attending upon them, ready visibly

to appear at their beck, this is not yet to be found out.

5. The next is ‏וּמְנַחֵשׁ‎ from the root ‏נִחֵשׁ‎, _nichesch, auguratus

est, observavit, augurium fecit_, which our English Translators have

erroneously rendred an Inchanter, which it no way signifieth, nor hath

any relation unto, having in the next verse named a Charmer, as though

Enchanter and Charmer were not all one, when the word plainly (as Mr.

_Goodwin_ and the learned _Masius_ do confess) importeth an Augur or

Sooth-sayer: That is, such an one, who out of his own experience draweth

observations of good or evil to come: of which we may note these things.

1. The most of all the Translations given us in the _Polyglot_, do

render the Hebrew word by _auguratus est_, and so understand it to be an

Augur or Sooth-sayer, a Conjecturer, or an Observer, from whatsoever it

be that he taketh his observations, as from the flying noise or motion

of birds or beasts, looking into their entrails, and the like, and from

thence taking upon them to foretel good or evil to come, or what was

hidden and secret.

2. The Hebrew word, is by the Septuagint rendred οἰώνισμα, _Augurium,

Auspicium_, that is, an Augur, an Observer, or a Conjecturer, which

_Luther_ translateth: =eyn de vp Voegell geschrey achte=. And in the Low

Dutch Bible it is rendred agreeable thereto; and the French render it

_aux Oiseaux_, from the word _Oiseau_, _Avis, Volucris_; and the

Italians render it _Auguropista_, which are all to one purpose, and no

difference at all, and so the gross mistake of our English Translators

is most apparent, that make it to be an Inchanter or Charmer, to which

it hath no relation at all.

[Sidenote: Gen. 30. 27.]

[Sidenote: Gen. 44. 5, 15.]

3. This Hebrew word is taken _in bonam partem_, heedfully to consider,

mark, or observe, as _Laban_ said, when he laboured to stay _Jacob_ from

going from him: _I have learned by experience that the Lord hath blessed

me for thy sake_. So that though _Laban_’s heart was not upright toward

_Jacob_, nor he a sincere Worshipper of the God of the Jews; yet so far

had the Lord convinced him, by the faithful and industrious service of

_Jacob_ that he had experienced, and by tryal found that the Lord had

blessed him for _Jacob_’s sake. And the same word is used, when _Joseph_

said: _Is not this the cup wherein my Lord drinketh, and whereby indeed

he divineth, or maketh tryal?_ And again: _Know ye not, that such a man

as I can certainly divine, or make tryal?_ And though _Pererius_ hath

made a large Dispute about this matter, and reciteth the Opinions of

many Authors concerning it; yet it is manifest, that _Joseph_ knew his

Brethren before, and had caused the Cup to be put into _Benjamins_ Sack,

and that all this was but done in a just and prudent way, the better to

prepare his Brethren for his revealing of himself unto them, and so had

reference to no unlawful conjecturing at all, though it was plain, that

he had the special gift from God of interpreting of Dreams, and

foretelling of things that were to come.

4. It is too hard a task to enumerate all the several ways that the

Heathens used, by observation to foretel things to come, and more

difficult so declare all the subjects from whence they gathered the

signs of their Predictions. The chiefest that the old _Romans_ used,

were _Augurium quasi Avigerium dictum, vel Avigarium, ab avium scilicet

garritu quem auspicantes observabant_: And so _Auspicium, quasi

Avispecium, ab avibus spectandis_. And these observations were taken,

either from the feeding, flying, or noise of the birds. So they had

their _Haruspices_, _Harioli_, and _Haruspicina_, which was derived _ab

haruga, hostia, ab hara in qua concluditur & servatur_.

[Sidenote: Matth. 16. 2, 3.]

[Sidenote: Luke 12. 54.]

5. But all these sorts of Observations, Guessings, and Conjectures may

be considered these three ways. 1. Some of them are natural, rational,

and legal; as is the Prognostick part of the Art of Medicine, Political

Predictions of the change, fall, and ruine of Kingdoms, States, and

Empires. Some Civil taken from the course and carriage of men, as when

one seeth a rich young Heir that followeth nothing but vice, luxury, and

all sorts of debauchery, it is easie to foretel that his end will be

beggery and misery. Some from the due observation of beasts and fowls,

which live _sub dio_, may easily conjecture the alteration of the

weather. And so by observing the change, or colour of the Stars and

Planets, the Clouds and Elements, may easily foretel the change of

weather. And we find that these predictions from the Signs gathered from

natural causes, are not condemned by our Blessed Saviour, who saith:

_When it is evening, ye say it will be fair weather, for the skie is

red. And in the morning, it will be foul weather to day, for the skie is

red, and lowring._ And again: _When ye see a cloud rise out of the West,

straightway ye say, there cometh a showre, and so it is. And when ye see

the South wind blow, ye say, there will be heat, and it cometh to pass._

2. There are some conjectures that are false, groundless, and

superstitious, as were, and are all the predictions taken from the

feeding, flying or noise of Fowls, or the signs appearing in the

intrails of Beasts; for in all such like, there is no connexion betwixt

the cause and effect, and they therefore are false and vain, and this

was one of the reasons why they were forbidden amongst the Jews. 3.

There were some that in regard of their use and end were wicked and

Idolatrous, and in this respect all divinations and predictions are

wicked and unlawful, if they be used (as was and is yet among the

Heathen) to lead the people unto, or confirm them in, the worship of

Idols, and false Gods. And from all this it appeareth, that yet we can

find no proper or fit word for such a kind of Witch whose existence we

have denied and are disproving.

5. The next word in this place of _Deuteronomy_ is ‏וּמְכַשֵּׁף‎

_Umechascheph_, which our Translators render a Witch, but in what sense

or propriety, I think few can conjecture, for it comes from the Hebrew

root, ‏כֹּשֵּׁף‎ _Coscheph_, which _Avenarius_ rendreth, _Fascinavit,

effascinavit_, but _Schindlerus_ translates it, _Præstigias, maleficia

aut magiam exercuit, mutavit aliquid naturale ad aspectum oculi, ut

aliud appareat quàm est_. And by _Buxtorsius_ it is rendred,

_Præstigiæ_, and the derivations from it through the whole Old

Testament, which is the most certain propriety of the word, as these

following considerations will make manifest.

[Sidenote: Chap. 7. 11, 22.]

[Sidenote: Chron. 2. 33. 6.]

[Sidenote: 2 Kings 9. 22.]

1. That the most of the Translators in rendering this word whether in

this place, or in others, have been very inconstant, and one place not

agreeing with another, as _Arias Montanus_ in this place gives it

_maleficus_, but in _Exodus_ he makes it, _Præstigiatores_, and in the

22 and 16 of the same Book he makes it _Præstigiatricem_; and in another

place where the very same word is used in the Hebrew, he saith of

_Manásseh, & Præstigiis vacabat_. And yet in another place, he rendereth

the very same word _veneficia_. So uncertain was this learned Man, and

so inconsiderate in his versions, wherein he ought to have had a more

special care. Now _Tremellius_ in all the places named before, doth use

the words _Præstigiatorem_, and the words from the same derivation in

the Latine, which sheweth certainty and constancy.

2. The most of all the translations in the Polyglott, do render this

word doubtful and various: As _maleficus_, _magus_, _præstigias

faciens_, _Incantator_, and the like, which are all dubious, and

various, and no certainty can be produced from them. Only those we call

the _Septuagint_ do keep close to words of the same signification,

deducted all from φάρμακον, which properly doth signifie no more than

_venenum_, poison, though the circumstances do manifest that they were

but Jugling and Imposture. And the High-Dutch, Low-Dutch, French and

Italian translations do all render it with the same uncertainty, so that

nothing sure can be drawn from them.

[Sidenote: Moses and Aaron _l._ 4. _c._ 10. _p._ 191.]

[Sidenote: Com. upon Exod. _c._ 7. _p._ 72.]

3. But to leave these uncertainties, it is manifest that this word doth

signifie as _Buxtorsius_ and _Schindlerus_ do render it, for they are

best to be trusted, because they are not guilty of contradiction as the

most of the others are; That is, a Jugler, or one that by himself, or

the help of his Confederates, doth by sleight of hand, and such like

conveyances perform strange things to the astonishment of the beholders.

“And therefore doth Mr. _Goodwyn_ tell us this: A Witch, properly a

Jugler. The original (he saith) signifieth such a kind of Sorcerer, who

bewitcheth the senses and minds of men, by changing the forms of things,

making them appear otherwise than indeed they are. And these Dr.

_Willet_ saith (speaking of _Pharaohs_ Magicians) were _Præstigiatores_,

whom we call Juglers, which deceived mens senses. And though learned

_Masius_ (speaking of those that _Nebuchadnezzar_ called to interpret

his dream) doth make this objection, that if this word be translated

_Præstigiatores_, he doth not see, _quid illi ad explicandum somnium

adferre suâ arte potuissent, quæ tota fallax & delusoria est_:” Yet is

this of little or no force at all, for the rest that were called, were

as well Impostors as these if not more, and the King and those with him

knew not certainly (as the event shewed) that they could perform any

such matter, but was ignorant of the manner of their delusions and

cheats, and was only led by common rumour and belief, grounded upon the

vain and lying boasts that such sort of people are apt to give out of

themselves, and the wonders they pretend to perform. So that from his

and his Courtiers opinions of either the matter, or manner, of what they

pretended to do, will no consequence be drawn, from what they truly

could do, because belief and action are two different things as might be

manifested by the vain credulity of the vulgar, that those kind of

deceivers can do strange things, but in trial and experiment they are

found to be Cheaters and Impostors.

[Sidenote: Chap. 7. 11.]

4. But that this word doth bear this signification is manifest from the

things they performed, for in _Exodus_ they are called ‏כַשְּׁפִים‎,

_and they in like manner cast down every man his rod and they became

serpents_: not that their rods were really transubstantiated into true

serpents as _Aarons_ was, for that could not be done but by an

Omnipotent and Divine power, which they had not; It was only done as

Juglers, do seemingly, by sleight and cunning, and so had an appearance

of true serpents, but were not so indeed; or else in making a shew to

throw down their rods, they secretly conveyed them away and threw down

serpents in their stead, as might easily be done by sleight of hand, as

we shall shew more fully hereafter.

[Sidenote: 2 Kings 9. 22.]

[Sidenote: Chap. 21. 8. 22. 51. 9. 21. 18. 23.]

[Sidenote: Chap. 5. 20.]

5. That this is the genuine meaning of this word is manifest from the

circumstances of some other places duly weighed, and compared together:

for one text saith as our English Translators have rendered it, _And it

came to pass when Joram saw Jehu that he said, Is it peace Jehu? And he

answered, What peace, so long as the whoredoms of thy mother Jezebel,

and her witchcrafts are so many?_ Now why they should translate it

witchcrafts, cannot well be imagined, except it were to draw the

Scriptures to speak according to their preconceived opinions, for the

word used there is the same we speak of, to wit, ‏וּכְשָׁפֶיהָ‎, which

though _Arias Montanus_ rendereth, _& veneficia ejus_, that according to

the Latine signification is but poysonings, or poyson making, which doth

not intimate Witchcraft in that sense that is vulgarly understood, which

_Tremellius_ properly renders, _& præstigæ ejus_: and _Luther_ renders

it by the words =Toeverye=, and so doth the Low-Dutch: Though the proper

High-Dutch word for _præstigiator_, a Jugler, be =Baucsler=, which is as

_Calepin_ tells us, that _Præstigæ sunt incantationes, delusiones,

cujusmodi sunt, quæ manuum quadam dexteritate alia apparent quam reverâ

sunt_. Now what whoredoms or fornications had _Jezebel_ committed?

Spiritual whoredoms, and not Carnal ones; for she had her self gone a

whoring after Idols, and strange gods, and as much as in her lay drew

the people of _Israel_ into the same whoredoms, and for this it was that

so fearful a judgment fell upon her. And what Witchcrafts (if they must

be so called) had she practised or followed? Was it any other than in

setting up, maintaining, and defending the Priests of _Baal_ and of the

groves, who practised several sorts of divination, jugling, impostures,

and delusions, whereby they were seduced and blinded to follow and

worship the false god and Idols? And from this it is plain that all her

Witchcrafts were only impostures and delusions whereby the people were

led unto idolatry: and so the true signification of this word is a

deceiver and an impostor, and intendeth no other kind of Witchcraft at

all. And in the same sense must the word given by those we call the

Septuagint which is τὰ φάρμακα ἀυτῆς, _Pharmaca vel venena sua_, her

poysons, that is her deceits and delusions that she set up by the lying

Divinations, Juglings, and Impostures of the Priests, by which the

people were seduced, and blinded, and poysoned with the filthy Doctrine

and practice of Idol-worship. And in the same sense must the words be

taken in the Revelation where the words φαρμακεία, φαρμακεὺς, φάρμακος

are used. For the Text saith: _And a mighty Angel took up a stone like a

great milstone, and cast it into the sea, saying; Thus with violence

shall that great City Babylon be thrown down, and shall be found no more

at all_. And after: _For thy merchants were the great men of the earth:

For by thy sorceries were all nations deceived_. These words are spoken

mystically of spiritual _Babylon_, in which Antichrist ruleth, who (as

the Apostle saith) _sitteth in the temple of God, and exalteth him self

against all that is called god; and this is he whose coming is after the

working of Satan, with all power, and signs, and lying wonders_. So that

it is plain that his working being by lying wonders, his Merchants must

needs be lyers and deceivers, and it is these Sorceries, impostures and

delusions by which all Nations are deceived, and caused to err: and so

is no other Witchcraft but meer lying, delusion and imposture. And to

this purpose doth Dr. _Hammond_ Paraphrase it in these words; speaking

of the destruction of _Babylon_: “And three eminent causes (he saith)

there are of this; First, Luxury which inriched so many Merchants, and

made them so great. Secondly, seducing other people to their Idolatries

and abominable courses by all arts of insinuation. And thirdly, the

persecuting and slaying of the Apostles and other Christians.” And in

the same sense must this word also be taken in the _Galathians_, which

though translated Witchcraft, must needs mean imposture, deceit and

delusion by which people are led from the true Doctrine and Worship of

Christ, to vain and lying Superstition and Idolatry, and not bodily

poysoning.

[Sidenote: 1 Sam. 15. 23.]

6. Thus far we can find no such Hebrew word as signifieth any such kind

of a Witch as Dr. _Casaubon_, or Mr. _Glanvill_ intend, or labour to

prove, and therefore we may proceed to the next. Only we cannot but take

notice of one other text, that our English Translators have erroneously

rendered, and that is this: where _Samuel_ is rebuking _Saul_ for

sparing _Agag and the best of the spoil_, he saith, _For rebellion is as

the sin of witchcraft, and stubbornness is as iniquity and idolatry_:

Which _Tremellius_ renders thus: _Quin sicut peccatum divinationis est

rebellio: & sicut superstitio & Idola est repugnantia_. And _Arias

Montanus_ gives it thus: _Quia peccatum divinationis est rebellio, &

mendacium vel Idolum, & Teraphim transgredi_, which both are agreeable

to the Hebrew word ‏קֶסֶם‎ which signifieth properly Divination. So that

this place noteth, not rebellion against an earthly or temporal King,

but against the King of Heaven; and to disobey his command, and to

follow our own wills and judgments, and to persevere therein, is as

odious and detestable, as to set up lying Divinations thereby to follow

Idols and false gods: for the following the fancies of our own brains,

is to follow the divinations of our own counsel, and to make an Idol,

and a Teraphim of our own frail, weak and blind judgments, and to

forsake the pure and perfect Law of the Lord, which ought to be a

lantern to our feet, and a light unto our paths, and is spiritual

rebellion, even as the divinations of Idol-priests and Idol-worship

were.

7. The next Word in this place of _Deuteronomy_ is ‏וְחֹבֵר חָבֶר‎

_utens incantatione, vel incantans incantatione, aut jungens

junctiones_, from the root ‏חָבַר‎ _Sociatus est, junctus fuit alteri,

copulatus est_, for so _Avenarius_ renders it. And _Schindlerus_ saith,

_Incantator vel qui consortium habet cum Dæmonibus, conjurator, qui

incantationibus multa animalia in unum locum consociat vel congregat,

vel ne lædant associat_. From whence we may note thus much:

[Sidenote: Chap. 14. 3.]

[Sidenote: Exod. 36. 10.]

1. That it primarily signifieth to joyn together, as in that of

_Genesis_ speaking of the Kings that went to War, _All these were joyned

together in the vale of Siddim, which is the salt sea_. And in another

place, _And he coupled the five curtains together_; and in the same

sense in diverse other places: by all which it appeareth, that when it

is used for incantation or charming, it is because of some conjunction

or coupling together.

2. It is very remarkable that in all the translations in the Polyglot,

there is no variance, neither do _Arias Montanus_, _Buxtorsius_, or

_Tremellius_ differ at all, and the Greek Translators do agree with

them, who render it, ἐπαείδων ἐπαοιδὴν, and the Germane, Low-dutch,

French, and Italian Translators do accord herewithal, and it is likewise

so rendered in _Isa._ 47. 9, 12. and in other places. So that it is

plain it signifieth such as took upon them by strange words and charms

to prevent venemous beasts to hurt, bite or sting, and many other

wonderful things; but what they brought to pass, or effected, besides

deluding and deceiving of the people and leading of them to Idolatry, is

hard to determine, of which we shall speak in another place.

3. There are divers opinions concerning this incantation or charming,

why it should be accounted conjunction, or association; and some, as

_Schindlerus_ and _Bithner_, do judge it is because they associate or

bring together many Serpents or noysom Creatures into one place, and

then destroy them. But this is but a conjecture, for it is by the best

learned strongly disputed on both sides, whether charms and inchantments

can really and truly perform any such effects, and divers instances and

examples brought both ways, some for the affirmative, some for the

negative, so that the matter of fact is not certainly known or granted.

Others by association do understand, the league or compact made betwixt

the Charmer and the Devil, by virtue of which such strange things are

brought to pass by them, and of this opinion was Mr. _Perkins_ (if that

Book of Witchcraft, that goeth under his name, be truly his) who

strengthening his conceit with that verse in the _58 Psalm_ thought that

he had found out an invincible argument to prove the Compact betwixt

Witches and Devils, and therefore it is necessary and expedient to

examine that text to the bottom to sift out the true translation, and

sense of that place, which we shall do at large as followeth in these

particulars.

1. Our English Translators render it thus, speaking of the deaf Adder or

Asp; _Which will not hearken to the voice of the charmers, charming

never so wisely_; and in the margent, or _be the Charmer never so

cunning_, where they take no notice of the conjoyning of conjunctions,

and consequently none of such a league or compact.

2. _Tremellius_ gives it thus: _Quæ non auscultat voci mussitantium,

utentis incantationibus peritissimi_, which piece of Latine were very

difficult to put into perfect Grammatical construction, because

_mussitantium_ is the plural number, but _utentis_ and _peritissimi_ are

of the singular, which we shall leave to the censure of Criticks, and

give the marginal note that is there added. _Surdæ id est, calidè

agentis adversus incantamenta, ut sequentia exponunt, nam aurem utramq;

ab ea obturari_, &c. Of the deaf Adder “That is to say, that acteth

craftily against the incantations, as the following words do expound:

For she stoppeth both her ears, by fixing one to the earth, and

covering, and stopping the other with her tail;” and that _Hierome_,

_Augustine_, _Cassiodorus_, and others do so expound the place. Whether

this be true of the Asp or not is much to be doubted, for I find no

Author of credit that doth averr it of his own knowledge, and the thing

is very difficult to bring to experiment, and the Psalmist might speak

according to vulgar opinion, of which there was no necessity that it

should be literally and certainly true. Further he goes on and saith,

_mussitantium_ “That is to say, pronouncing their incantations to charm

her, whispering and very low; which study of charming, lest any should

think that _David_ doth approve of them in this place, he learnedly

useth the very words of the prohibition, which God laid down _Deut._ 18.

11. For (he saith) these fascinators in the Hebrew appellation are said

to consociate society, because they apply the society of the Devil to

their arts.”

3. Those we call the Septuagint do render it thus: Ἥτις οὐκ εἰσκούσεται

φωνὴν επᾳδόντων, φαρμάκου τε φαρμακευομένου παρὰ σοφοῦ. And that which

is ascribed to _Hierome_ in the eight Tome of his works printed at

_Basil_ 1525, gives two Latine versions to this, the one answering to

the Septuagint which is this: _Quæ non exaudiet vocem incantantium &

venefici incantantis sapienter_. The other according to the Hebrew thus,

_Ut non audiat vocem murmurantium, nec incantatoris incantationes

callidas_. So that this maketh the meaning to be, that the deaf Asp is

so cunning in stopping of her ear, that she doth not hear the voice of

those that murmur, and mutter charms, though it be a Charmer that

uttereth the most cunning and powerful charms: So that here is no regard

had to conjoyning or associating either of Serpents together, or of the

society of the Charmer and the Devil.

4. _Luthers_ Translation of this place is remarkable, which is this,

=Dass sie nicht hoere die stimme dess Zauberers, dess Beschwerers der

wol besch weren kan=. Which in English runs thus, That doth not hear the

voice of the Magicians or Charmers, the Conjurors or Exorcists, that

well conjure can. And agreeable to this is the translation of the

Low-Dutch. So that the sense is, that the deaf Asp stoppeth her ear

against the voice of the Charmers, those that have sworn together (it

may be that common error and opinion had prevailed so far with learned

_Luther_, as doth appear by his exposition upon the third Chapter to the

_Galathians_, that he believed that the Witch, and the Devil were in

compact, and sworn together) and that were most cunning in that art. But

this doth but in a manner beg the question, not prove it, for all will

but amount to this, that the Asp cannot be charmed, no not by those that

have the greatest skill in the matter of incantation.

5. The French Translators render it thus: _Lequel n’écoute point la voix

des enchanteurs, ni du charmeur fort expert en charmes_, Which will in

no point hear the voice of the inchanter, nor of the Charmer that is

expert in charms. And this proveth nothing at all of joyning societies,

nor of compacts. The Italian version giveth it thus, _Accioche non oda

la voce de glivoce incantatori, del venefico incantante incantationi di

dotto_. In English thus, Which doth not hear the voice of the inchanter,

of the Witch (if that be the signification of the word _venefico_, a

poysoner) inchanting with the incantation of the learned: And this is

most near the Hebrew of all the rest, and beareth thus much, That the

Asp doth not hearken to the voice of the inchanter, of the Charmer which

useth the charms that were framed and conjoyned by a learned Clerk: so

that if associating be comprised, it must be understood of the framing

and joyning of the charms, which doubtless was the composure of those

that were very learned, especially if they work by a natural operation,

of which we shall discourse hereafter.

6. But now we come to the Hebrew itself, which _Arias Montanus_ renders

thus, _Quæ non audiet ad vocem mussitantium: jungentis conjunctiones

docti_. And in the margent thus, _Quæ non obtemperabit voce

incantantium, incantantis incantationes sapienter_. Which we may thus

English, Which hearkeneth not to the voice of the mutterers, of the

learned joyner of conjunctions. And the other thus; Which obeyeth not

the voice of the Charmers, of the person charming charms wisely. So that

it may mean, that the Asp hearkeneth not to the voice of those that

mutter or mussitate the charms of the Charmer that doth wisely use them,

or of him that is a wise Charmer. But it is needless and improper to

make an half period at _mussitantium_, for then there will be no

coherence in Grammatical construction betwixt the former and latter part

of the verse: and therefore according to the order of Grammar, it should

be rendered thus: _Quæ non audiet ad vocem mussitantium incantationes,

docti incantantis_. And so the meaning is plainly this, that the Asp

doth not hearken to the voice of those that mutter the charms of a

learned Charmer. And so there is no intimation of association or compact

either one way or another, but it doth meerly imply that the Asp doth

resist and frustrate the charms of the mutterers that use them, though

they be wise in the using of them, which doubtless is the most genuine

rendring, and the true meaning of the place: or else it may be thus

aptly translated: _Quæ non audiet ad vocem mussitantium conjunctiones

jungentis docti_; That is thus, Which hearkeneth not to the voice of

those that mutter the Conjunctions of a learned Joyner. So this way the

sense will be, that she resisteth the Charms, or Conjunctions of the

learned Joyner or Framer of them, and consequently that it hath not

respect, either to the associating or gathering of the Asps into one

place, or an association or compact betwixt the Charmer and the Devil,

which are both beg’d, and too far fetcht, and cannot be intended

properly in this Metaphor. But it (if thus Translated according to

_Arias Montanus_) referreth punctually and properly to the cunning and

wise composure of the letters and words used in the Charm, that if they

had been never so cunningly contrived, or joyned together by those that

had the greatest skill of all others in framing and composing of charms;

yet were they utterly inefficacious against this kind of Serpent. And so

we conclude this, having as yet found no such Hebrew word as signifieth

a Witch in the vulgar sense and common acceptation.

7. Another word that followeth in this place of _Deuteronomy_ is

‏וְשֹׁאֵל אוֹב‎ _requirens Pythonem_, which what it meaneth is more

obscured, and erroneously translated, than any of the rest. And this our

English Translators have ignorantly or wilfully, but however erroneously

rendered in all the places where it is used, to be one that hath a

familiar spirit. From whence note these things.

[Sidenote: Job 32.19.]

1. This word, as _Buxtorsius_, _Schindlerus_, and _Avenarius_ observe,

hath two significations, the one is, _uter vel lagena_, the other

_Python_, and so saith learned _Masius_, _significat vero vox Ob utrem

vel lagenam_; “From whence the Jewish Nation did call those Devils which

did give answers forth of the parts of Men and Womens Bodies, _Ob_, and

in the plural number _Oboth_; As it is only once for bottles used in

that of _Job_, _Behold, my belly is as wine that hath no vent, it is

ready to burst like new bottles_.” And to the same purpose speaketh

_Schindlerus_ in these words: “From thence it seemeth to be called ‏אוב‎

_Pytho_, because those that had it, or were possessed with it, being

puft up with wind, did swell like blown bladders, and the unclean spirit

being interrogated did forth of their bellies give answers of things

past, present, and to come, from whence also they were called

ἐγγαστρίμυθος, _ventriloqui_, speakers in the belly, or out of the

belly.” So that in the sense of these men, it was a Devil or Spirit that

spoke in them, as though they had been essentially and substantially

possest with a Demon; so prone were they to ascribe all things (almost)

unto the Devils power, not considering that they had no other Devil, but

that of Imposture and Delusion, as we shall shew anon with unanswerable

arguments.

[Sidenote: Ovid. _Metam._ _lib._ 1.]

[Sidenote: _Mytholog._ _l._ 4. _c._ 10. _p._ 36. 362.]

2. The most or all the translations in the Polyglott do render it

_Pythonem, vel spiritum Pythonis_ in this place of _Deuteronomy_, and

other places: But what is to be understood by _Python_, or the Spirit of

_Python_ is as difficult to find out, as the meaning of the Hebrew word

_Ob_, because it must be digged forth of the rubbish of Grecian lies:

For some will have it to be derived from the word απὸ τοῦ πυνθάνεσθαι,

_à consulendi & interrogandi usu_. But that they were called so rather

from the Epithete given to _Apollo_, who (as the Poets fabled) did soon

after _Deucalions_ flood slay the Dragon _Python_, πύθων, so called a

πύθεσθαι _quod est putrescere_, because he was said to be bred of the

putrefaction of the Earth; and so he was called _Apollo Pythius_, and

those that kept the Oracle at _Delphos_, and gave answers, were called

_Pythii vates_, and the Oracles _Oracula Pythia_: as may be seen in

_Plutarch_, _Thucydides_, and _Lucian_: and _Suidas_ and _Hesychius_

say, Πύθων _dicebatur etiam Dæmonium cujus afflatu futura prædicebant,

&_ ὁι πύθωνες, _è ventre hariolantes_: From whence _Pythius Apollo_ came

because of slaying the Dragon, nam πύθεσθαι _putrescere significat, ut

est in his carminibus_.

——Ὁ δ’ ἐπήυξατο φοῖβος Ἀπόλλων,

Ἐνταυθοῖ νῦν πύθεν ἐπὶ χθονὶ βωτιανείρη.

——_Sic inde precatus_ Apollo _est:

Putrescas tellure jacens campoq; feraci_.

And from hence were the Pythian Games instituted:

_Neve operis famam posset delere vetustas,

Instituit sacros celebri certamine ludos

Pythia perdomitæ serpentis nomine dictos._

Though, if we will believe _Natalis Comes_ and some others, it was not a

Serpent or Dragon that _Apollo_ slew, but a man whose name was _Python_,

and his sirname _Draco_, and from that Victory _Apollo_ was called

_Pythius_, and those that kept his Oracle at _Delphos_ were called

_Pythios vates_, Pythian Priests, or Diviners of _Python_. So that all

that can be gathered from hence is, that to have the Spirit of _Python_,

was to undertake such Divinations, as the Priests used at the Pythian

Oracle at _Delphos_, and that was no more in truth and effect, but

Cheaters and Impostors.

[Sidenote: _De defect. Oracul. mihi._ _p._ 691.]

[Sidenote: _In Præfat. de defect. Oracul._]

3. Those that we call the Septuagint expressing the manner of the

performance of this kind of Imposture do (as _Masius_ confesseth, and is

true) constantly call them by the name of ἐγγαστριμύθους, because they

did speak forth of their Breasts or Bellies, that was by turning their

voices backwards down their Throats, which some of the Latines imitating

the Greek word have not unfitly called them _ventriloquos_, that is,

speaking in their Bellies. And that there were such in ancient times is

witnessed by _Plutarch_, who saith, speaking of the ceasing of Oracles,

thus: “That it is alike foolish and childish to judge that God himself,

as the _Engastrimuthoi_, (that is to say, the _Genii_ hariolating forth

of the Belly) which in times past they did call _Eurycleas_, now

_Pythonas_, hiding himself in the Bodies of the Prophets, and using

their mouth and voice as instruments, should speak.” From whence we may

note these things. 1. That in _Plutarch_ time who lived in the Reign of

_Trajan_, there were of these persons that could speak (as it were)

forth of their Bellies. 2. That though _Plutarch_ was a very learned,

sagacious person, yet he either knew not, or else concealed the manner

how these _ventriloquists_ performed this speaking, in their Breasts or

Bellies, it being nothing but a cheat and artificial imposture, as we

shall shew anon, of whom his learned Translator _Adrianus Turnebus_, and

of these vanities speaketh thus. “Therefore (he saith) we condemn all

sorts of Divinations which are not received from the sacred writings,

and do judge them to have been found out, either by the craftiness of

men or the wickedness of Devils; but we rejoice to our selves that being

Divinely taught, we here see far more than the most learned _Plutarch_

did, who beheld but little light in this his disputation of the defect

of Oracles.” 3. We may note that these words (that is to say, the

_Genii_ hariolating forth of the Belly) which we have inclosed in a

_Parenthesis_, are not found in the Greek written by _Plutarch_, but are

only added as the conjecture of _Turnebus_. 4. _Plutarch_ doth hold it

childish to believe that God doth hide himself and speak in the belly of

these couzening Diviners, and therein though an Heathen was wiser than

many that profess Christianity now, who believe it to be some Spirit,

when it is nothing but the cunning Imposture of those persons, that by

use have learned that artifice of turning their voices back into their

Throats and Breasts. 5. As to matter of fact it is manifest that in the

time of _Plutarch_ there were those that practised this cunning trick

thereby to get credit or money by the pretence of Predictions and

Divinations, and such an one doubtless was the Woman at _Endor_, and the

Maid mentioned in the _Acts_ of the Apostles, of which we shall speak

presently.

[Sidenote: _Antiq._ _lect._ 8. 10.]

Also _Tertullian_ a grave Author, affirmeth that he had seen such Women

that were Ventriloquists, from whole secret parts a small voice was

heard as they sate, and did give answers to things asked. And so _Cælius

Rhodiginus_ doth write that he often saw a Woman Ventriloquist at

_Rhodes_, and in a City of _Italy_ his own Country, from whose secrets

he had often heard a very slender voice of an unclean Spirit, but very

intelligible, tell strangely of things past or present, but of things to

come for the most part uncertain, and also often vain and lying; which

doth plainly demonstrate that it was but an humane artifice, and a

designed Imposture.

[Sidenote: _Hist._ 1.]

[Sidenote: _De Mag. Infam._]

_c._ 14. _p._ 141.

“But most notable is that story related by _Wierus_ from the mouth of

his Sons who had it from the mouth of _Adrianus Turnebus_, who did

openly profess that before-time he had seen at _Paris_ a crafty fellow

very like _Euricles_ mentioned by _Aristophanes_, who was called _Petrus

Brabantius_, who as oft as he would, could speak from the lower part of

his Body, his Mouth being open, but his Lips not moved, and that he did

deceive many all over by this cunning, which whether it be to be called

an art, or exercitation, or the imposture of the Devil is to be doubted.

And further relateth that at _Paris_ he deceived a Widow Woman and got

her to give him her Daughter in Marriage, who had a great Portion; by

counterfeiting that his so speaking in his Breast, or Belly, was the

voice of her deceased Husband, who was in Purgatory, and could not be

loosed thence, except she gave her Daughter in Marriage unto him: By

which deceitful knavery he got her, and about six Months after, when he

had spent all her Portion, the Wife and Mother-in-law being left, he

fled to _Lions_: And there hearing that a very rich Merchant was dead,

who was accounted living a very wicked man, who had gotten his riches by

right and wrong; this _Brabantius_ goeth to his Son called _Cornutus_,

who was walking in a Grove or Orchard behind the Church-yard, and

intimateth that he was sent to teach him what was fit for him to do. But

while that he telleth him that he ought rather to think of the Soul of

his Father, than of his Fame, or Death; upon the suddain while they

speak together a voice is heard—imitating his Father’s: Which voice

although _Brabantius_ did give out of his Belly, yet he did in a

wonderful manner counterfeit to tremble: But _Cornutus_ was admonished

by this voice, into what state his Father was faln by his injustice, and

with what great torments he was tortured in Purgatory, both for his own,

and his Sons cause, for that he had left him the Heir of so much ill

gotten goods, and that he could be freed by no means, unless by a just

expiation made by the Son, and some considerable part of his goods

distributed to charitable uses unto those that stood most need, such as

were Christians made Captives with the Turks. Whereupon he gave credit

to _Brabantius_, with whom he discoursed, as a Man that was to be sent

by Godly persons to _Constantinople_ to redeem the prisoners, and that

he was sent unto him by Divine Power for the same purpose. But

_Cornutus_, though a Man no way evil; and although having heard these

things, he understood not the deceit: yet notwithstanding because of the

word, that he should part with so much money, made answer that he would

consider of it, and willeth _Brabantius_ to repair the day following to

the same place. In the mean time being staggered in his thoughts he did

much doubt, in respect of the place, where he had heard the voice,

because it was shadowy, and dark, and subject to the crafty treacheries

of Men, and to the Eccho. Therefore the next day he leadeth _Brabantius_

into another open plain place, neither troubled with shadows nor bushes.

Where notwithstanding the same tale was repeated, during their

discourse, that he had heard before: This also being added, that

forthwith six thousand Franks should be given to _Brabantius_, that

three Masses might be said every day, to redeem his Father forth of

Purgatory; otherwayes that there could be no redemption for him. And

thereupon the Son obliged both by conscience and religion, although

unwillingly, delivers so many to the trust of _Brabantius_; all lawful

evidence of the agreement and performance being utterly neglected. The

Father freed from the fire and torments afterwards hath rested quiet,

and by speaking did not trouble the Son any more. But the wretched

_Cornutus_, after _Brabantius_ was gone, being one time more pleasant

than wonted, which made his Table-companions much to wonder; and

forthwith opening the cause to them inquiring it, he was forthwith so

derided of all, because that in his judgment he had been so beguiled,

and cheated of his money besides, that within few days after he died for

plain grief, and so followed his Father to know the truth of that thing

of him.”

[Sidenote: _Hist._ 2.]

But to make this more plain and certain, we shall add a Story of a

notable Impostor, or Ventriloquist, from the testimony of Mr. _Ady_;

which we have had confirmed from the mouth of some Courtiers that both

saw and knew him, and is this: “It hath been (saith he) credibly

reported, that there was a Man in the Court, in King _James_ his days,

that could act this imposture so lively, that he could call the King by

name, and cause the King to look round about him wondering who it was

that called him, whereas he that called him stood before him in his

presence, with his face towards him: but after this Imposture was known,

the King in his merriment would sometimes take occasion by this Impostor

to make sport upon some of his Courtiers, as for instance; There was a

Knight belonging to the Court, whom the King caused to come before him

in his private room (where no Man was but the King, and this Knight, and

the Impostor) and feigned some occasion of serious discourse with the

Knight; but when the King began to speak, and the Knight bending his

attention to the King, suddenly there came a voice as out of another

room, calling the Knight by name, Sir _John_, Sir _John_, come away Sir

_John_; at which the King began to frown that any Man should be so

unmannerly as to molest the King and him: And still listning to the

Kings discourse, the voice came again, Sir _John_, Sir _John_, come

away, and drink off your Sack; at that Sir _John_ began to swell with

anger, and looked into the next rooms to see who it was that dared to

call him so importunately, and could not find out who it was, and having

chid with whomsoever he found he returned again to the King. The King

had no sooner begun to speak as formerly, but the voice came again, Sir

_John_, come away, your Sack stayeth for you. At that Sir _John_ began

to stamp with madness, and looked out, and returned several times to the

King, but could not be quiet in his discourse with the King, because of

the voice that so often troubled him, till the King had sported enough.”

[Sidenote: _Hist._ 3.]

I my self also have seen a young man about 16 or 17 years of age, who

having learned at School, and having no great mind to his Book, fell

into an Ague; in the declination of which he seemed to be taken with

convulsion-fits, and afterwards to fall into Trances, and at the last to

speak (as with another small voice) in his Breast or Throat, and

pretended to declare unto those that were by, what sinful and knavish

tricks they had formerly acted, or what others were doing in remote

places and rooms. So that presently his Father and the Family with the

neighbourhood were perswaded that he was possest, and that it was a

spirit that spoke in him, which was soon heightned by Popish reports all

over the Countrey. But there being a Gentleman of great note and

understanding his Kinsman caused him to be sent over unto me, to have

mine opinion whether it were a natural distemper or not. The Father and

the Boy with an old cunning Woman (the made creature to cry up the

certainty of his possession, and the verity of a spirit speaking in him)

came unto me, who all appeared to my judgment and best reason fit

persons to act any designed Imposture. The Father having been one that

had lived profusely, and spent the most of his means, being sufficiently

prophane and irreligious: The Boy by his face appearing to be of a

melancholy complexion, and of a subtile and crafty disposition; the

Woman cunning, who would have forced me to believe whatsoever he

related, thinking to impose upon me as she had done upon others. I

presently judged it to be neither natural disease, nor supernatural

distemper, but only knavery and Imposture, and so made the Woman silent,

and told her she was a cheater, and deserved due punishment, and that

what she told, were the most of them lies of her own inventing; and told

the Father and the Son that I could soon cast forth all the Devils that

he was possessed with; but then I must have him in mine own custody, and

none of them to come near him nor to speak with him. A long time I

expected to have seen him in one of his fits, but his Devil was too

timerous of my stern countenance and rough carriage. Well after they

three had consulted together, the Lad by no means could be gotten to

stay with me, no not for that night, nor be prevailed with again to be

brought into my presence; but away they went the Lad riding behind his

Father, and when about a quarter of a mile from the Town the Father

turned the Horse to come back again unto me, the Lad leapt from off the

Horse, and run away crying from the Townwards as fast as he could. They

went that night to a Popish House where were concourse of people

sufficient, and many tales told of the Divinations of the spirit in the

Boy, but not one word either of me or against me. Soon after the

Gentleman that was of kin to the Boy came over, and I gave him

satisfaction that it was a contrived cheat, and after he returned, he

would have prevailed with them to have sent the Boy to me, but by no

means could effect it; and so he never after gave any regard unto them,

and soon after it vanished to nothing.

[Sidenote: _Hist._ 4.]

I my self also knew a person, in the West-riding of _Yorkshire_, who

about some forty years or above, to have made sport, would have put a

Coverlet upon him, and then would have made any believe (that knew not

the truth) that he had a child with him, he would so lively have

discoursed with two voices, and have imitated crying and the like. And

also the said person under a Coverlet, and coming upon all four would so

exceeding aptly, even to the life, have acted a skirmish betwixt two

Mastiffs, both by grinning, snarling and all other motions and noise,

that divers understanding persons have been deceived and verily believed

that there were two Mastiffs under the Coverlet, until their eyes have

convinced them of their error: So delusive may art or cunning be, being

seconded by use and agility.

[Sidenote: _Hist._ 5.]

I also have sometimes seen a person that lived in _Southwark_ near

_London_, who holding his lips together, and making no sound or noise at

all, would notwithstanding have, by the motion of the muscles of his

face, and the agitation of his head and hands and other gesticulations

of his Body, made any of the beholders understand, what tune he had

modulated in his fancy, which was very strange and pleasant to behold,

and that which I could not have believed if I had not seen it.

[Sidenote: Stow p. 864.]

[Sidenote: _Hist._ 6.]

We might hereunto add the Story of the pretended sleeping preacher, who

had drawn many into admiration and belief that he did it either by

Divine inspiration or vision, and yet was but a voluntary cheat and a

delusive Imposture, as may be seen at large in _Stowes_ Chronicle. We

have been thus tedious in giving these examples, that it may appear how

improperly Men fly to supernatural causes to solve effects by, that are

and may be performed by natural means; and that Men need neither fetch a

Devil from Hell nor a Soul from Heaven to solve these effects that mens

cunning, art and craft are able to perform.

[Sidenote: Acts 16. 16.]

[Sidenote: _Not. in Act. Apost. in loc._]

[Sidenote: _Vid._ Beza _not. in loc._]

[Sidenote: &]

[Sidenote: A Candle in the dark, p. 67, 68.]

[Sidenote: Luke 7. 47. 8. 2.]

4. Next the more fully to explain this we may consider the place in the

_Acts_ which is rendred thus, Παιδίσκην τινὰ ἔχουσαν πνεῦμα Πύθωνος of

which the learned and judicious _Isaac Casaubon_ saith thus: “An ancient

interpreter readeth Πόθωνα, and the _Syrian_ version rendereth _spiritum

divinationis_. It may be quere’d, seeing _Apollo_ is understood, why S.

_Luke_ doth use the Epithete of him rather than the proper name: And the

reason is because the ancients did call the Ventriloquists Πύθωνες

Pythonists.” And it is plain that it was Divination, that was telling of

secret things, whether past, present or to come, that the Maid pretended

and undertook: for the text saith, _Which brought her masters much gain

by soothsaying_; μαντευομένη, that is, by Vaticination. _Beza_ in his

Latine translation saith in his Marginal Notes, “That that Spirit of

Oracling, was only an expression alluding to the Idol _Apollo_, which

was called _Python_, and gave answers unto them that asked, namely, by

the Priests that belonged unto it, of which Idol the Poets feigned many

things; so that they that had the Imposture of Divination were said by

the Heathen to be inspired by the spirit of _Apollo_. And in this place

of the _Acts_, S. _Luke_ speaketh after the common Phrase of the

Heathen, because he delivereth the error of the common people, but not

by what instinct the Maid gave Divinations; for it is certain that under

the Mask of that Idol, the Devil plaid his deluding pranks, and this

spirit of _Apollo_ was nothing, but as much as to say, an Imposture, or

deluding trick of the Devil practised by the Priests of _Apollo_.” So

much saith _Beza_, who plainly expoundeth, “That that Spirit of

Divination or Oracling, was only a Devilish deluding Imposture, and not

a familiar Devil as many do fondly imagine: And whereas it is said in

the verse following, that S. _Paul_ did cast that Spirit out of the

Maid, it was, that he by the power of the Gospel of _Jesus_ rebuked her

wickedness: so that her Conscience being terrified, she was either

converted, or else at the least dared not to follow that deluding craft

of Divination any longer: as when Christ did cast out seven Devils out

of _Mary Magdalen_, it is to be understood that he did convert her from

many devilish sinful courses in which she had walked.” Thus far learned

_Beza_ and Mr. _Ady_, who both seem to understand no other Demon in the

case than only a crafty and devilish Imposture and Cheat, and most

certainly it could be nothing else.

[Sidenote: 2 Kings 10. 18, to 26.]

5. But to come to the stress of the business, these things are to be

considered. 1. Some thought that they were really, and essentially

possessed with an evil spirit that did speak in them and gave forth

answers, and this is the most common, though most false opinion: which

if it were true, it maketh nothing for those familiars that are ascribed

to our Witches, for by that they mean a visible Devil without them in

the shape of a Dog, a Cat or the like, and both these are equally absurd

and false, as we shall shew anon. 2. Some thought that an evil spirit

_ab extra_ did but work upon their minds, and so inspired them with

these Divinations, and this seems to have been the opinion of _Plutarch_

and some others of the Heathen. 3. But others (which is that which we

affirm) did hold that they were but counterfeiting deluding Impostors,

and what they did was only by Ventriloquy, Jugling and confederacy, and

that all their pretended Divinations and predictions, were nothing but

lying conjectures and ambiguous equivocations. But to open it fully we

must conceive that they did pretend and take upon them to foretel and

declare things to come, which notwithstanding were but false forgeries

and lies: for if they had really had any certain foreknowledge of things

to come, then when _Jehu_ was made King, and in subtilty pretended to

sacrifice to _Baal_, and so got together all the Priests to sacrifice,

if these base, lying, cheating Impostors had really had any skill in

Divination, then they might have known, that their calling together was

not truly to advance their Idolatry, but to take away their lives; and

it may safely be concluded that those that could not foresee the danger

threatning their own lives, could not truly foretel contingent effects

to others; and though the Scripture give us many such examples as these,

yet to eschew prolixity this may suffice to evince that all their

pretended predictions were nothing but conjectures, or lying forgeries.

And as they did take upon them to foretel things to come, so this Woman

of _Endor_, and in likelihood the rest, did pretend to do it by raising

up, or causing to ascend those that were dead to give answers of the

things demanded.

Now therefore the state of the question will be, whether this Woman had

really a familiar or supernatural spirit that gave her answers, or that

she raised such an one, or that only she was a deceiver and Impostor

that could cast her self into a Trance, and so speak in her Breast, or

that she had a place contrived for the purpose (as they had at the

Oracle at _Delphos_) by which means she could speak, as in a Bottle or

hollow cavity, and had other Confederates sutably fitted to accomplish

her design. Here we shall only speak as to the significancy of the words

relating to this matter, and shall handle the History of the matter of

fact elsewhere: And in the first place we allow and grant that she had

the cooperating power of the Devil, in her mind and will, leading her to

take upon her to foretel things to come, of which she was utterly

ignorant: so that we grant her under a spiritual league with the Devil,

as all wicked persons are, but we deny that she had any other familiar

spirit, but only the spirit of delusion and Imposture, as we shall make

good by these arguments.

[Sidenote: 1 Sam. 28. 9.]

[Sidenote: Isai. 29. 4.]

1. Because the word sometimes signifieth the persons pretending to be

skilful in this sort of Divinations; for so the Woman saith unto _Saul_:

_Behold thou knowest what Saul hath done, how he hath cut off_ ‏הָאבוֹת‎

_Pythones_, that is, the persons that pretended, and practised that kind

of Divination. And so again in that of _Isaiah: And thy voice shall be_

‏כְּאוֹב‎ _sicut Pythonis_ as the voice of one that useth this kind of

Divination. So that it is clear that the act is ascribed unto, and was

performed by the persons practising this couzening craft, and not unto a

familiar or Devil.

2. Sometimes it is taken for the means that they pretended they

performed it by, as in _Sauls_ deluded and despairing sense; for he

saith, _Divina quæso mihi_ ‏כְּאוֹב‎ _in Pythone, vel per Pythonem, and

cause to ascend whom I shall name unto thee_. So that he vainly thought

that she could call up, and make to ascend whomsoever he should name, so

blind and deluded was he when the spirit of the Lord was departed from

him, and was justly delivered up to believe lies, because he had not

received the love of the truth.

[Sidenote: Nahum 3. 4.]

3. It doth not appear that she had any familiar spirit, or called up

any; for the name that is there given her is ‏בַּעֲלַת אוֹב‎ _Dominam

Pythonis vel utris_; the Mistriss of the Bottle, or of the Oracle, for

Saul saith, seek me a Woman that is Mistriss of the Bottle, or of the

Oracle, for so it must signifie, if it be genuinely and fitly

translated; and his servants tell him, that at _Endor_ there is a Woman

that was Mistriss of _Ob_, the Bottle or Oracle. For though some

translate it _mulier habens Pythonem_, or as _Tremellius, mulier prædita

Pythone_, it will but reach thus much, that she was possessed of or had

in her power, this _Ob_, Bottle, or Oracle, that could be nothing but

the fit contrived place to give answers, as they did at the Oracle. For

if they meant that she had a familiar spirit in her Belly, then it was

possest of her, more than she could be said to be possest of it. But

there is another Text that doth fully agree with this, and will help to

explicate it, and is this, speaking of the destruction of _Nineveh_ or

the Jewish Nation, and the causes of it: _Because of the multitude of

the whoredoms of the welfavoured harlot, the Mistriss of Witchcrafts_,

‏בַּעֲלַת כְּשָׁפִים‎, _Domina vel patrona_, the Mistriss, or Patroness

of Juglings and delusions. So that in propriety of language she of

_Endor_ is called the Mistriss of _Python_ or Oracle, because she could

play the couzening feats that belonged unto it.

[Sidenote: 2 Chron. 33.6.]

[Sidenote: Gen. 6. 14. 16.]

[Sidenote: Psal. 115. 3.]

[Sidenote: _Id._ 136. 4.]

4. Amongst all the several ways of Idolatry that _Manasseh_ set up, or

caused to be set up, this is one ‏וְעָשָׂה אוֹב‎, _& fecit Pythonem_, or

_fecissetq; Pythonem_, he made _Ob_, or _Pytho_; and though Translators

have been much perplexed, and hard put to it, to give a signification

agreeable to their preconceived opinion, yet have they, were it right or

wrong, brought it to their minds, though it be utterly false and

erroneous; for _Tremellius_ renders it, _instituitq; Pythonem_, which

though pretty near, yet is altogether short of the propriety, and the

most of the rest have run quite Counter; but our English Translators the

worst of all others, who give it, _and dealt with a familiar spirit_.

When it is plain that this word must be taken in this place, as it is in

the third verse of this Chapter, _he made groves_, _fecitq; lucos_,

because the words are both from the same root which is ‏עָשָׂה‎ _fecit_,

_confecit_, _perfecit_, and so it is, and must be taken in other places;

and is especially manifest in these. _God said to Noah, make thee an Ark

of Gopher wood_, and after, _a window shalt thou make to the Ark_. The

Psalmist saith: _But our God is in heaven, he hath done whatsoever he

pleased_, and again, _To him who alone doth great wonders_. We might add

forty places more, where the word is used that cometh from this root and

hath the same punctual signification; so that from hence we may

conclude, 1. That _Manasseh_ could not make a Devil nor a Spirit, and

therefore that the word _Ob_ doth not intend nor bear forth any such

matter in true and genuine signification. 2. That he could not make a

Man or Woman, and therefore the word properly doth signifie neither. 3.

That he only could make, and cause to be contrived the Groves, in such

an order, as the Idol-Priests might direct, as most fit for them to play

their couzening and Jugling feats and delusions in. So he might make or

cause to be contrived the μαντείον or place for the Oracle, and prepare

those knacks and implements, wherewith and in which place the Diviner

might either by him, or her self, or with the help of confederates bring

to pass strange things, which they made the blind and ignorant people

believe were performed by the God worshipped in and by those Idols, or

by Demons and Spirits, or the calling up of the dead. When in truth

there was nothing at all performed, but either in raptures, feigned and

forced Furies, Trances; and thereby lying predictions and ambiguous

equivocations were uttered, whereby the people were deluded and drawn

unto Idolatry: or by giving dark and obscure responsions by Ventriloquy,

speaking in Bottles, or through hollow Pipes and cavities, whereby they

did peep and mutter; or lastly by having knavish confederates hidden in

secret, and cunningly contrived places, and suitably habited to

personate those that were desired to be raised up, as is most probable

in this Woman of _Endor_ and the forged and pretended _Samuel_: So that

there was no Devil nor familiar but a couzening Knave or a Quean, more

crafty than the Demons themselves.

[Sidenote: Isai. 8. 19.]

[Sidenote: _Id._ 29. 4.]

[Sidenote: Calvin _in loc._]

5. That they had no familiar Spirit is manifest, if we consider the

manner how they carried themselves in these cheating actions and

performances, for the Prophet tells us thus: _And when they shall say

unto you, seek unto_ ‏הָאֹבוֹת‎ _ad Pythones_, unto Oraclers, and unto

Wizards that peep, and mutter; If they had a familiar Spirit or Demon,

what need they chirp, peep, or mutter? could it not speak loud and plain

enough? Yea doubtless it could if they had any such, but it is to

conceal their own deceit and knavery, lest it should be found forth and

discovered: And without such chirping and muttering they could neither

perform their Jugling delusions, nor keep them from being known, and

derided. _Tremellius_ his note upon this place is very remarkable: “The

Prophet (saith he) aggravateth the heinous crime of those Witches from

the vanity of those Divinations, which the very manner of them

betrayeth: those seducers have not so much wit, that they dare speak to

the people the thing they pretend to speak in plain and open terms, with

an audible clear voice, as they that are Gods Prophets, who speak the

word of God as loud as may be, and as plain as they can to the people;

but they chirp in their Bellies, and very low in their Throats, like

Chickens half out of the shells in their hatching.” And this doth

plainly declare their knavery and cheating Juglings. The same Prophet in

another place speaking of the destruction, and bringing low of

_Jerusalem_ he saith: _And thou shalt be brought down, and shalt speak

out of the ground, and thy speech shall be low out of the dust. And thy

voice shall be as of a_ Pythonist, _Ob_, or as of an Oracler, _out of

the ground, and thy speech shall whisper_, peep or chirp _out of the

dust_. The word there, and in the former place used is from the root,

‏צַפְצֵף‎ _garrivit more avium_, he hath peeped or chirped like a Bird.

Now this doth plainly allude to these kind of Pythonists, or Oraclers,

who in giving their Oracles, or Divinations, did speak out of the

ground, that was from hollow Vaults and Caves contrived on purpose for

them to perform their tricks in, and such a place as this, called in the

Hebrew _Ob_, did _Manasseh_ make and prepare, _And thy speech shall be

low out of the dust_, like these deceivers who fall into Trances, and

lie upon their faces the better to conceal and hide their Impostures,

and so do change their voice, and mutter as it were out of the dust,

thereby to make the people believe that it is the Demon’s or Spirit’s

voice that speaketh in them, when it is nothing but their own

counterfeiting. And thy voice shall be like one of these Oraclers, out

of a low and hollow place, to whisper and chirp like a Chicken coming

forth of the shell, the more to make them believe that it is the voice

of a Spirit, and not their own, by craft and cunning altered and

changed. Upon which place learned and judicious _Calvin_ saith thus

much: “For the voice of them, who before were so lofty and cruel, he

compareth to the speech of _Pythonists_, who when they did utter the

Oracles, did give forth I know not what kind of murmur, from some low

and dark place under the earth.”

8. The next word that followeth in this place of _Deuteronomy_ is

‏יִדְּעֹנִי‎ from the root ‏יָדַע‎ _novit, sivit, proprie est_ (_ut_

Avenarius _inquit_) _mentis & intellectus_. Which word our Translators

(contrary to their usual custom) have kept a constancy in, and alwaies

have rendered a Wizard, a name (as we conjecture) not improper, for we,

in the North of _England_, call such as take upon them to foretel where

things are that have been stoln, or to take upon them to help Men or

Goods, that the vain credulity of the common people have thought to be

bewitched, we (I say) call them Wise Men, or Wise Women, without regard

had to the way or means by which they undertook to perform these things.

Divers others do render it _sciolus_, which is proper and consonant to

the former. The other Translations that we have either seen, or were

able to understand, are so uncertain, various, wide and wilde, that it

were lost labour to examine or recite them; and the word Wizard (though

a general one) is the most proper that we can find. But we must

conclude, that hitherto we find no such word as signifieth a Witch in

that sense we have allowed, and endeavoured to confute.

9. The last word mentioned in this Text of _Deuteronomy_, is a

Necromancer, or one that consulteth with the dead. Now whether this were

some special kind of Divination, or but a comprehension of all the

kinds, being but in all their several sorts, a leading of the people to

inquire of dumb and dead Idols, may be a great and material question.

And though no Interpreter or Commentator that we have seen, read, or do

remember, do hint at any such, matter, but still strike upon the common

string, that it should be some kind of Magick, whereby they could make

the dead appear, and consult with them: yet notwithstanding all this we

cannot but propose our doubts in these reasons following.

1. _Moses_ in this Text doubtlesly did not set down all the particular

sorts of Divinations and Impostures used amongst the Heathen, for that

had hardly been possible, but the chiefest kinds of them. And this is

not rationally probable that he would do it by a Tautology, or

repetition of the same thing twice. For inquiring of the dead, or

consulting with them, was intended in the word _Ob_, and the Woman of

_Endor_ said; _Whom shall I raise up_, or cause to ascend unto thee?

Whereby it appeareth that she pretended (and also _Saul_ vainly

believed, who said; Divine unto me in or by _Ob_) that she could cause

the dead to ascend, and to have answers from them of things to come, as

is manifest in the Story of the pretended apparition and prediction of

_Samuel_. And so this thing should be twice repeated in this place,

which is not probable that _Moses_ would have done.

[Sidenote: Isai. 44. 19.]

2. He doth not forbid these several sorts of Divination only because

they were evil and unlawful in themselves (for some of them might be

lawful, and performed by natural or artificial means) but because of the

thing they all centred in, and the end they all tended to, which was to

lead and draw the people to inquire of and to serve deaf, dumb and dead

Idols. For though the Idols were Silver and Gold, the work of Mens

hands, and had eyes and saw not, _ears and heard not, feet and walked

not, mouths and spoke not_, neither was there breath in their Nostrils:

And though the common people could not but know this, for as _Isaiah_

saith they were so blinded that, _None considereth in his heart, neither

is there knowledge or understanding to say, I have burnt part of it in

the fire; yea also I have baked bread with the coals thereof, I have

roasted flesh and eaten it, and shall I make the residue thereof an

abomination? shall I fall down to the stock of a tree?_ Yet

notwithstanding were they so deluded by the crafty Impostures, and

subtile Divinations of all the several sorts of these Jugling Priests,

that they ran to ask counsel at these dead Idols, who (as they falsly

perswaded the people) did inspire them, and gave them answers, when the

Idols were all dead things, and gave no answers at all. And this is that

consulting with the dead, that all these couzening Priests did draw the

people unto, and therefore in general is here forbidden.

[Sidenote: Isai. 8. 19.]

3. The words of the Prophet, where he saith [_And when they shall say

unto you, seek unto them that are_ Ob or Oraclers, _and unto wizards

that peep, and that mutter: should not a people seek unto their God? for

the living to the dead?_] do fully prove as much; for the sense must be

this: That the people of God ought to seek unto their own God, who was

and is a true and a living God, and to his Law & Testimonies, and not to

those peepers and mutterers that seek counsel of the dead Idols only;

and doubtless this is the true meaning of consulting the dead.

4. This exposition includeth no absurdity, nor bringeth any

inconvenience, and is genuine, and not wrested; whereas the other doth

hurry in a whole heap of most absurd doubts, questions and opinions. But

if in this exposition we be Heterodoxal, we crave pardon, and referr it

to the judgment of those that are learned, of what perswasion soever

they be.

[Sidenote: _In Dan._ _c._ 1. _v._ 20. _p._ 87.]

10. Another word that is used in divers places of Scripture is

‏חַרְטֻמִּים‎, which though _Avenarius_ doth derive from ‏חֶרֶט‎ _stilus

&_ ‏אָטַם‎ _clausit_, yet the learned person _Masius_ saith, _Est autem

aliarum nationum vocabulum, ab Hebræa lingua alienum & peregrinum,

usurpatum tamen ab Hebræis_. And also the judicious _Polanus_ is of the

same opinion, that it is a word strange and foreign from the Hebrew

language. The Translators are all so various about the proper derivation

and signification of it, that it were but lost time and labour to recite

them: But it is manifest that it was a general word for one that was

skilful in all, or divers sorts of these Divinations, and might best be

constantly rendred _magos_, and that for these reasons.

[Sidenote: A Candle in the dark, p. 11.]

1. It is the opinion of _Masius_ and Mr. _Ady_ that it is a general

word, and signifieth one that hath skill in many of these kind of arts,

(if they may be so called) the latter of which saith thus: “It is taken

in the general sense for _magus_ a Magician; that hath one, or all these

crafts or Impostures.” And the former quoting the sentence of _Rabbi

Isaac Natar_, saith: _Hoc nomine vocatos esse ab Hebræis quosvis, qui

inter gentes singularem profitebantur sapientiam; præsertim cùm ea ad

superstitionem pertineret_.

2. Because that in _Exodus_ 7. 13. those that there are called

_Hachamim_ and _Mechassephim_, that is _sapientes & præstigiatores_, as

_Tremellius_ renders it, which is most proper and genuine, are there

called _Hartummim Mezeraim_, that is _Magos Ægypti_, the Magicians of

_Ægypt_; by which it appeareth plainly that it is a general name, and

may most properly be rendered a Magician.

3. It may most properly be taken for a Magician, because those that

acted before _Pharaoh_ are called by that name, and excepting their

opposing of _Moses_, and their superstition, it doth not appear that

they dealt with unlawful Magick, as we shall prove undeniably hereafter.

[Sidenote: 2 Sam. 12. 19.]

[Sidenote: Psal. 41. 7.]

[Sidenote: Isai. 26. 16.]

11. There is also another word which is used in divers places, which is

‏לָחַשׁ‎ _mussitavit_, he hath muttered, or murmured, and is taken

generally for any kind of murmuring for any cause whatsoever, as in this

place, _But when David saw that his servants whispered_. And again, _All

that hate me, whisper together against me_. And in another place:

_Fuderunt submissam orationem_, a low whispering prayer. In which places

it is taken for any kind of low speaking, whispering or muttering. Of

this we may observe these things.

1. Sometimes by a Metonymie it is taken for a low and modest speech, the

art of Oratory, or Eloquence, as _Isaiah_ 3. 3. _& intelligentem vel

peritum eloquentiæ_, and sometime for an ear-ring _inauris_, as in the

20. verse of the same Chapter.

[Sidenote: Psal. 58. 6.]

2. It is also ascribed unto Charmers or Inchanters as in the Psalm,

_That doth not hearken unto the voice of the charmers_: Where it is

plain that all Charmers were whisperers and mutterers, but not on the

contrary, that all whisperers or mutterers are Charmers.

[Sidenote: Eccles. 10. 11.]

3. And whereas our English translation readeth it, _Surely the serpent

will bite without inchantment, and a babler is no better_; It may as

well be read, as _Arias Montanus_ translates it, _Si mordeat serpens in

non susurro, vel absq: susurro_, If the Serpent bite without hissing, or

sibilation. And _Schindlerus_ to the same purpose: _Si mordebit serpens

absq; incantatione, vel murmure, id est sibilo_. And so _Avenarius_: _Si

mordeat serpens absq; susurratione, id est absq; sibilo_. And though

_Tremellius_, and the whole troop of Translators do render it, as our

English Translators do, yet that will not make sense: for it would

inferr that as a Serpent will bite except it be charmed, so will a

babler do also. But who ever heard of a bablers being charmed? So that

truly considered that cannot be the sense of the place.

But if it be taken exactly according to the Hebrew, then the sense runs

thus, If the Serpent bite without, or in not hissing, and excellency is

not to him that hath a tongue; that is, The Serpent doth hurt with his

biting, without making a noise with his tongue; but a babler doth make a

noise, but effecteth nothing, or speaketh to no purpose.

[Sidenote: Jerem. 8. 17.]

4. There is another Text in _Jeremy_ which is commonly rendered thus:

_For behold I will send serpents, cockatrices among you, which will not

be charmed, and they shall bite you, saith the Lord_. But it may be as

fitly read, To whom there is no hissing, and they shall bite you. And

whether way soever it be read, the sense is good; that is, their enemies

shall be so fierce and cruel, that no words can stay or appease their

fury; or that they shall be so sly and cunning, that they shall destroy

you, before they speak, or give you warning: And whether way soever it

be, there is a pronoun in the Hebrew which is superfluous, a thing that

is usual in that language.

5. But if in both places it be taken for charming, yet will it not prove

the being and existence of such a kind of Witch, as we have denied and

confuted; nor doth it shew any fit appellation for such a one.

[Sidenote: Psal. 104. 4.]

[Sidenote: Malach. 4. 1.]

12. Moreover there is another word as much mistaken, and as falsly

translated as any of the rest, and that is ‏לָהַט‎, _Inflammatus est,

flammescebat_, and is understood a shining brightness, as in the Psalm:

_Who maketh his Angels spirits: his ministers flaming fire_. And in

another place, _& inflammabit eos dies veniens_; The day cometh that

shall burn as an oven. From whence we may note these things.

[Sidenote: Gen. 3. 24.]

[Sidenote: Nahum 3. 3.]

1. From this root doth come ‏לַהַט‎ _Flamma_, Metaphorically (as

_Schindlerus_ saith) a polished and shining piece of Metal, as a Sword

or the like. But _Avenarius_ tells us, it is, _Flamma rutilans, lamina

fulgens & vibrans_; as, _And he placed at the East of the garden of

Eden, Cherubims, and a flaming or bright shining sword which turned

every way, to keep the way of the tree of life_. And in another place,

_The horseman lifteth up the bright sword, and the glittering spear_.

Both places plainly shewing that it signifieth Metal so polished, that

when it is shaken in the light, or shining of the Sun, and moved

quickly, it doth then glitter like a red and shining flame.

2. There is also the word ‏לאט‎ _Involvit, velavit, arcanum_, and the

like which the vulgar Latin do attribute to _Pharaohs_ Magicians, when

our translation saith, _And they did in like manner with their

inchantments_: It is _& fecerunt similiter per sua arcana_, thinking the

word there had been derived from ‏לאט‎ _arcanum_, when it is from

‏לַהַט‎, _Flamma, lamina_; a polisht and bright piece of Metal.

3. In all the places of Exodus where mention is made of the Magicians,

_that they did in like manner with their inchantments_, the word is

‏בְּלַהֲטֵיהֶם‎ which if truly rendered, is this: And they did in like

manner with their bright, glittering lamens, or plates of Metal. And how

the Translators could hale it by head and shoulder to signifie

Inchantment, cannot be conjectured; but because the Magicians are there

called, _sapientes & præstigiatores_, Wise Men and Juglers, they vainly

thought that they wrought by a secret compact with the Devil, and so all

must be done by their imaginary Witchcraft and inchantment, when it is

plain that what they did was by natural Magick, and sleight of hand, and

not by Diabolical Magick at all. But let them shew us any one place in

all the Old Testament, where any of the derivatives from this root, are

translated Inchantments, but only in these places of _Exodus_, and we

will yield the whole cause.

[Sidenote: Isai. 19. 3.]

13. There is also another Text which we have omitted of purpose until

now, which our English Translators do, according to their usual manner,

thus render: _And they shall seek to the Idols, and to the Charmers, and

to them that have familiar spirits, and to the Wizards_: In which there

is a word not used in that sense in all the Old Testament besides; of

which place we may note these things.

1. The word there in doubt is ‏אָט‎, _Lenis, lenitas_, and it oft

becometh an Adverb, _leniter, pedetentim_. The root ‏אָטַט‎, _leniter

incessit_, _Avenarius_ saith it is not used in the plural number, and

signifieth Inchanters or Diviners, and is ‏הָאִטִּים‎ which he rendereth

_Incantatores_; because as some think they do easily and gentilely

pronounce their charms.

2. But _Tremellius_ doth translate it thus: _Consulent sua Idola, &

præstigiatores Pythonesq; & ariolos_: And giveth this note, Their Idols,

that is to say Devils, that give them answers, especially the Idol of

_Latona_ in the Town called _Butun_ over against the Sebenitick mouth of

_Nilus_, of which _Herodotus_ speaketh: where he expoundeth also divers

consultations of these Idols. But how or in what sense he holdeth that

the Devils gave answers, except by the lying Impostures of the Priests,

he doth not shew, nor _Herodotus_ his Author neither.

3. But this place according to _Arias Montanus_ is rendered thus: And

they shall seek unto their vain things or Idols, and to their Diviners

(that is this word _Haattim_) and to the Pythonists, or Oraclers, and to

Wizards. But those we call the Septuagint do render this place very

odly, as they seldom do elsewhere, which is this: Καὶ ἐπερωτήσουσι τοὺς

θεοὺς αὐτων, καὶ τὰ ἀγάλματα αὐτῶν, καὶ τοὺς ἐκ τῆς γῆς φωνοῦντας, καὶ

τοὺς ἐγγαστριμύθους, that is, _And they shall ask their gods, and their

images, or painted statues, and those that give their voice forth of the

earth, and those that speak in their breasts or bellies_.

[Sidenote: _Strab. Geograph._ _l._ 16.]

14. There is also another word which is ‏אַשָּׁף‎, and signifieth (as

_Avenarius_ saith) _Sophus, sapiens in Astrologia & in auspiciis, augur,

aruspex_. _Rabbi Abraham_ thinketh it signifieth a Physician, who

knoweth the alteration of the body, by the pulse of the arm, or by the

urine. And _Schindlerus_ translateth it, a Philosopher, an Astronomer

and a Physician, and saith that such were Astronomers and Physicians

amongst the _Chaldeans_, of whom _Strabo_ saith: “There was a certain

habitation appointed in _Babylon_ for their home-bred Philosophers, who

were much conversant about Philosophy, and were called _Chaldeans_.” And

further, “that they were Physicians that could judge of the passions of

the Body, which dreams did imitate, by the Pulse and urine.” And

_Polanus_ tells us that it is a _Chaldee_ word because it is found no

where else but in _Daniel_.

[Sidenote: 1 Kings 4. 30.]

15. Lastly there is one word we shall touch more, and that is ‏חָכְמָה‎,

_sapientia_, the wisdom of Divine and Humane things, Magick or skil in

naturall things; and cometh from the root ‏חָכַם‎, _sapuit mente,

sapiens fuit, sapientia præditus est_. And this is that wisdom that is

ascribed to Solomon, of whom it is said: _And Solomons wisdom excelled

the wisdom of all the children of the East countrey, and all the wisdom

of Ægypt_.

So have we run over all the words in the Old Testament, that can any way

concern this subject, and yet amongst them all there is not one that

properly and genuinely, without stretching, wresting or mistranslating,

doth, or can signifie any such Witch or Diviner, that can kill or

destroy Men or Beasts, or that maketh a visible compact with a Devil, or

on whose Body he sucketh, or that they have Carnal Copulation together;

or such a Witch as is or can be really changed into a Cat, Dog, or such

like, which was the task we undertook in this Chapter. And for the words

that are in the New Testament, we shall handle them when we answer the

objections made from thence. And therefore we would admonish Mr.

_Glanvil_, and all other candid, and sober persons to beware of false or

mistranslations, and not to labour to establish dangerous and erroneous

tenents upon such slippery and sandy foundations: For one falsity once

supposed or taken for good, doth bring a numerous train of absurdities

at the heels of it.