CHAP. VII.

_Of divers places in the Old Testament that are commonly wrested, and

falsly expounded, thereby to prove apparitions, and the power of the

Devil and Witches._

Thus far we conceive that we have sufficiently proved, that there is no

word in the Old Testament, that in the original Hebrew, can genuinely

and truly be translated, that doth signifie such a kind of Witch, whose

existence we have denied. And now we shall proceed to answer those

places in the Old Testament, that commonly are produced, to prove the

Devils or the Witches power in those particulars that we have oppugned.

And because the whole stress lyeth upon the true interpretation of those

places pretended to prove such matters by, we think it convenient and

much conducible to the business in hand, to lay down those rules of

interpretation, that the most learned Divines have declared and

assigned; and that in these particulars.

[Sidenote: James 1. 5, 17.]

[Sidenote: Luke 24. 45.]

1. That truly to understand the Scriptures according to the mind of the

Holy Ghost that gave them forth, and by whose inspiration they were

indited, it is most necessary that we implore the help of that blessed

Spirit, that did reveal them to those that penned them; because, as S.

_James_ saith: _If any of you lack wisdom, let him ask of God, that

giveth to all men liberally, and upbraideth not, and it shall be given

him. For every good gift, and every perfect gift is from above, and

cometh down from the father of lights, with whom if no variableness,

neither shadow of turning._ And it is said of the Disciples of Christ:

_Then opened he their understandings, that they might understand the

Scriptures_. So that all Men whether wise or unwise, learned or

unlearned, have need of the teaching and spirit of Christ to open their

understandings to understand the Scriptures; and therefore have all men

need of faithful and fervent Prayers, that God may enlighten their minds

in the understanding of them; otherwayes, they are but as blind Men,

that go without a guide, and so must needs fall into the Ditch of

ignorance and error.

2. That a most due and diligent collation and comparison be made of the

several versions, with the Fountains and Originals themselves, that so

the truth of the translations may be ascertained. For if an error in

this point be committed, all the expositions and deductions drawn from

thence, must needs be erroneous and vitious.

3. That there be a due comparing of the Antecedents and Consequents in

the context, that the purpose, scope, theme, arguments, disposition and

method, may be perfectly and maturely considered: otherwise the

sleighting or omitting any one of these particular points, the whole

place may be mistaken, and an error easily faln into.

4. There must a due and serious consideration be had of the Phrases and

manner of speaking; especially in regard of that language it was first

written in: For every several language hath its peculiar Phrases and

forms of speaking, which may not be proper in another tongue, the not

regarding of which may sooner lead into a great deviation from the

genuine sense of the place.

5. That there be a most diligent comparing of the place of the Scripture

to be explicated, with others of the same similitude or dissimilitude,

For oftentimes one Scripture doth unfold and open another, and one Text

doth enucleate and make plain another: Which for want of a due

comparison one with another, may occasion the mistaking of the true

sense of the place that is to be expounded.

6. And chiefly in explicating any place, regard must be had to the

Analogy of faith: Because the Scriptures do not contradict one another,

especially in the Articles of faith, and the chief points necessary to

be believed.

[Sidenote: 2 Pet. 1. 20.]

[Sidenote: Rom. 8. 7.]

[Sidenote: Isai. 29. 14.]

[Sidenote: 1 Cor. 1. 19, 20.]

7. There ought a due comparison be made with the judgments and

sentiments of other Interpreters, according as the Apostle saith: _That

no Prophecie of Scripture is of any private interpretation_: Which ought

to be rendered as learned _Beza_ and Dr. _Hammond_ give it: “No

Prophecie of Scripture is _propriæ incitationis_, of a Mans own or

proper incitation, motion, or loosing forth;” for so the Greek is, ἰδίας

ἐπιλύσεως οὐ γίνεται. Of which _Beza_ gives this learned note. “The

Prophets truly are to be read, but so that the gift of interpretation be

begged of God, that the same God may be the Author and Interpreter of

the Prophetical writings.” For though a Man have by nature never so

great endowments, of understanding, judgment and reason, or have never

so large and ample acquirements, or presume never so highly to be

assisted with the Spirit; yet his own single judgment ought not to be

relyed upon in the exposition of the Scriptures; but he ought to call in

to his aid, and to consider the sentiment and opinion of others. For it

is obvious into what dangerous errors the _Arrians_, _Pelagians_ and

_Antitrinitarians_ of old, and the _Socinians_ and _Arminians_ of later

years have faln, by making their innate notions and the strength of

natural reason to be the chief and principal rules for interpreting of

the Scriptures by. And there is hardly any one thing that the Scriptures

are more against, or do more condemn, than the too much extolling and

idolizing of Humane and Carnal reason. _Because the carnal mind_ τὸ

φρόνημα τῆς σαρκὸς, _is enmity against God, and is not subject to the

law of God, neither indeed can be_; of which _Beza_ saith: _Probatio cur

intelligentia carnis sit mors, quia, inquit, Dei est hostis_. And again,

the Text saith: _For it is written, I will destroy the wisdom of the

wise_, τὴν σοφίαν τών σοφῶν, _and will bring to nothing the

understanding of the prudent_; τὴν σύνεσιν των συνετων. And again, _Hath

not God made foolish the wisdom of this world?_ σοφίαν τοῦ κόσμου

τούτου. And the words of the Hebrew in that place of _Isaiah_ do

signifie all that height of wisdom or understanding, that Men either

have by Nature, or acquire by Art and Industry. Neither is it safe for a

Man to rely upon his own single acquired parts, be they never so vast or

great; because in the most ages, the most pestilent Errors and damnable

Heresies have been vented and maintained by Men that were of the

greatest acquired endowments. And that it is often as vain to presume

upon having the guidance of the Spirit, as are the other two, is

manifest in the late times of Rebellion and Confusion; where every Man

pretending the Spirit, made such wild and extravagant expositions of the

Scriptures, as few ages have known before; and is still kept up by the

giddy troop of Fanatical Quakers, and the like.

There is another rule which the learned do use, in expounding of the

Scriptures, which is often either too far extended, or not rightly

limited and applied, which is this; That Men in interpreting of the

Scriptures should keep close to the literal sense, if it include not an

absolute absurdity. Whereby Allegorical, Metaphorical, Mystical and

Parabolical Expositions are not only cried down, but by some even

abhorred and detested, which thing ought not absolutely and simply to be

approved of; and therefore we shall make it plain in some few

particulars.

[Sidenote: John 9. 6, 7.]

1. In Historical relations of matters of fact, we ought to keep close to

the literal meaning, and not to deviate a jot from it, otherwise we

should overthrow the best part of the Christian Faith, and destroy the

chief foundation of Scripture truths. But notwithstanding this, though

we ought to hold to the literal sense in respect of the matter of fact,

yet we are not always to be bound to the bare letter in the mood, means

or manner of the performance. As may be plain in these examples. 1. It

is apparent that our Saviour Christ cured the Man that was born blind,

and the means and manner is described: _He spat on the ground and made

clay of the spittle, and he anointed the eyes of the blind man with the

clay. And said unto him, Go wash in the pool of Siloam (which is by

interpretation, Sent.) He went his way therefore and washed, and came

seeing._ Now as to the matter of fact, that the Man born blind was cured

and had his sight restored, is a truth according to the sense of the

letter; and that the manner, which was by spittle and earth made into

Clay, and his eyes covered or anointed with it, and washing in the pool

of _Siloam_, was also literally true, is manifest. But it were absurd so

far to stick to the letter, as to believe that clay, and spittle, and

washing in the poole _Siloam_, were true and real natural means to

produce that effect; no, that were absurd, and therein the literal sense

is not to be followed.

[Sidenote: 1 Kings 22. 19, 20, 21, 22, 23.]

[Sidenote: Jerem. 23. 24.]

[Sidenote: 1 Kings 8. 27.]

[Sidenote: Rom. 16. 27.]

2. Again concerning _Ahab_, thus much is literally true in matter of

fact that he was perswaded to go up to _Ramoth Gilead_ by his false

Prophets in whose mouths there was a lying Spirit. But the manner there

declared of sending the lying Spirit into their Mouths, cannot

rationally be presumed to be true in a literal sense, but in a

Metaphorical; for that the Lord was set on his Throne, and all the Host

of Heaven standing by him, on the right hand and on the left, must needs

be a Metaphor taken from an Emperour or a King that sits on his Throne,

and all his Counsellors, Princes, Estates and Officers about him, to

deliberate and consult what is to be done. And this is the highest and

most apt Metaphor that the supream Majesty of Heaven and Earth can be

represented by; not that in the literal sense it must be believed to be

acted just in that mood and manner, but as the most apposite Metaphor

that can be found to express the proceedings of the Heavenly Majesty by,

and that for these reasons. 1. God is Infinite and is every where by his

Power, Essence and Presence, and therefore cannot literally be said to

be comprehended in any locality, but after a Metaphorical sense and

expression. For the Prophet saith: _Do not I fill Heaven and Earth,

saith the Lord?_ And as _Solomon_ confesseth: _But will God indeed dwell

upon the earth? Behold, the heaven, and heaven of heavens cannot contain

thee: how much less this house that I have builded?_ 2. God who is only

wise, and before whose eyes _all things lie open, and naked_, cannot

litterally be said to consult or deliberate, or to ask his creatures how

a thing shall be done or brought to pass, because his wisdom is, like

himself, Infinite, and need ask counsel of none, and therefore must the

manner of the performance of the deceiving of _Ahabs_ Prophets needs be

Metaphorically understood, and not literally, which is the thing that we

would demonstrate.

[Sidenote: 1 John 1. 5.]

[Sidenote: 1 Tim. 6. 16.]

3. Further concerning Satans afflicting of _Job_ in his Goods, Cattels,

Children, Servants, and in his own Body, is a real truth literally so

taken as to the matter of fact; but the manner of Satans appearing

before God, with the Sons of God, cannot without manifest absurdity be

understood in a literal sense but in a Metaphorical, that God who is

Omnipotent, did command, order, send and limit him, what and how far he

was to act. For otherwise _God is light in whom there is no darkness at

all, dwelling in the light which no Man can approach unto_; but Satan is

bound _in chains of everlasting darkness_, and therefore cannot be said

literally to appear in person before God, but by way of a Metaphor. So

when the Angel telleth the Virgin _Mary_, that the should conceive in

her womb, and she not understanding how that should come to pass,

because she had not known Man, the Angel answered, _the Holy Ghost shall

come upon thee, and the power of the highest shall overshadow thee_.

Though the matter of fact be an undoubted truth, and an Article of

faith, literally so taken; yet the manner of the Holy Ghosts coming upon

her, and the power of the highest overshadowing her, cannot be

understood in a literal sense, as though it were by that natural and

humane way that Men and Women do beget and conceive Children by, for

that were horrid and absurd (as some late prophane, wretched and

debauched Atheists have spattered forth) but after a Metaphorical sense,

and a most mystical meaning. So that it is plain that where a matter of

fact may be literally and Historically true, yet the manner how that

matter of fact is brought to pass may be, nay must be Metaphorical, or

else an absurdity will follow, which was the thing undertaken to be

proved.

4. There is nothing more common and usual in Scripture than Metaphors,

as when Christ saith, _I am a vine, I am the door of the sheep, I am the

living bread that came down from heaven_: Though they be Metaphors, yet

the things signified and intended by them are as really and certainly

true, as are the Metaphors themselves, and sometimes more true; because

sometime the Metaphor is not used for the verity of its existence, but

according to the common use and opinion, as _O foolish Galatians who

hath bewitched you?_ doth intend no more but an allusion to vulgar

opinion, that held that men might be bewitched and inchanted. And so

Christ in the true mystical and spiritual meaning is as really a

spiritual vine, door and bread, as there are any of such things in

nature, or being. But as that which is Literally and Historically true

in matter of fact, or meaning, is not to be deceeded from; so that which

is a Metaphor ought not to be turned into a literal thing, nor on the

contrary, the literal sense ought not to be made Metaphorical.

[Sidenote: Matth. 7. 24, 25, 26, 27.]

5. Parables are Similitudes taken from things that may have been done,

or that are supposed to have been done, and so the thing to which the

comparison is made, or from whence the Similitude is taken, need not

always be a thing that hath been performed in all the circumstances and

manner thereof; it is sufficient that the thing was possible, or

rationally probable to have been acted, or at least supposed so to have

been. As for instance in that Parable, where our Saviour saith: _That

those that hear his words and do them are like a wise man that built his

house upon a rock; and he that heareth them, and doth them not, is like

a foolish man, that built his house upon the sand_: now it is not

necessary that there should be two such men, that in matter of fact did

after that manner (though there might have been many men before the time

of our Saviour that might have done so) but it was sufficient that the

thing from which the comparison was made, was possible, rational and

probable. But the thing intended by the Parable or Similitude, is

alwayes a spiritual truth and certainty. Concerning which learned _Beza_

upon the Parable of the Rich Man and _Lazarus_ doth give us this

remarkable Marginal note: “Although Christ doth relate an History,

notwithstanding he writeth spiritual things under Figures, which he knew

were suitable to our sense. For neither are Souls endowed with Fingers

and Eyes, neither do they suffer thirst, neither have they mutual

conference one with another. Therefore the sum is, that faithful Souls

after they be departed from their Bodies, do lead a pleasant and blessed

life without the World: And that most horrible torments are prepared for

the reprobates, which can no more be conceived by our minds, than the

immense Glory of Heaven.”

[Sidenote: _De Civitat. Dei_ _lib._ 13. _c._ 21. _p._ 404.]

[Sidenote: _Ut supra_ _l._ 15. _c._ 27. _p._ 475.]

6. As for an Allegory, which is a continuation of a Metaphor, and

properly signifies a figure expressing one thing by another, from ἄλλος,

and ἀγορέω, _enuntio_, and this is very frequently used in the

Scriptures, as when the Apostle speaking of the two Sons of _Abraham_,

_the one from Hagar a bond-woman, the other from Sarah a free woman_,

saith: _These things are an Allegorie_, ἅτενα ἀλληγορόυμενα, which

things do express one thing by another; From whence we may note, 1. That

Allegories that tend to edification, keeping the Analogie of Faith, and

not perverting or overthrowing the literal sense, ought not to be so

much cried down nor condemned, as some have done both against _Origen_

and others. “For the Apostle here, as _Beza_ hath noted, made it

manifest, that he had followed the footsteps of the Prophet _Isaiah_,

who did foretel that the Church was to be constituted of the Children of

Sarah that was barren, that is to say of those who meerly and

spiritually were by Faith to be made the Sons of _Abraham_, rather than

of _Hagar_ that was fruitful, even then foretelling the rejection of the

Jews, and the vocation of the Gentiles.” 2. Allegories may be used, and

the literal sense nevertheless preserved also for the History is

literally true that _Sarah_ and _Hagar_ were two living Women, the one

_Abrahams_ Wife a free Woman, the other his Servant, and a bond-woman,

and yet this did not hinder but that thereby an Allegory might be used,

and they might, and did signifie and express another thing than what was

meerly contained in the letter. 3. We cannot here but add the grave and

learned opinion of S. _Augustin_ upon this very point, who rejecting the

tenent of some that made Paradise and the things therein contained,

meerly corporal, and of some that made it only spiritual and

intelligible, doth run a middle course betwixt these two extreams,

saying thus: “As though Paradise could not be corporal, because also it

might be understood to be spiritual: As though therefore there were not

two Women _Agar_ and _Sarah_, and of them two Sons of _Abraham_, one of

the bond-woman, the other of the free woman, because the Apostle saith

that the two Testaments were prefigured in them; or therefore that water

had flowed from no rock _Moses_ smiting, because there by a figurative

signification Christ also may be understood, the Apostle saying, _and

the rock was Christ_.” And after concludeth thus: “These and some others

may be spoken of understanding Paradise spiritually, and may be spoken

without contradiction, while notwithstanding the most faithful verity of

that History may be believed in the commendable narration of the things

done or performed.” This same opinion this learned Father doth maintain

in another place, where he is speaking of the Ark of _Noah_.

Having premised these rules for the right expounding of the Scriptures,

we shall now come to the main things that we purpose to handle in this

Chapter. And those that would uphold a kind of omnipotency in Devils,

and maintain their great power in Elementary and Sublunary things, the

better to defend the great power of Witches, do alledge divers places of

Scripture, and expound them in favour of their gross tenents, which now

we shall examine and confute in order as they lie.

1. The first colourable argument that they produce, is from the Devils

or the Serpents tempting and seducing of _Eve_, where labouring to prove

the Devils power, and his visible apparition to Witches, and making a

compact with them, they pretend that in the seducing of _Eve_ he did

visibly appear unto her and vocally discourse with her, and to that

purpose that he essentially entred into the Body of the Serpent, and

spoke through its Organs, or that he assumed the visible and corporeal

shape of a Serpent, and so discoursed, and had collocution with her. To

answer which (that we may proceed methodically,) we shall lay down and

labour to prove these two positions. 1. That if it were granted that he

did it either way, it would be no advantage, thereby to prove the

ordinary power of Devils or Witches.

2. That that place of Scripture, if rightly weighed and considered, will

no way make it rationally appear, that the Devil performed that

temptation any other way but only mentally; and that the History there

in the manner and circumstances of it, is only to be Allegorically and

Metaphorically expounded. And as to the first, if it were granted it

proves nothing to the purpose, for the power of Devils or Witches, as

these two Arguments will sufficiently evince.

[Sidenote: _Argum. 1._]

1. From no single instance or particular proposition, can ever a general

conclusion be rightly drawn by any known and certain rules of Reason or

Logick; for _Syllogizari non est ex particulari_, is known to any

Tyronist in that Art. But if Satan for that once should have entred into

the natural Serpent, or assumed his shape, it is a deceivable and

vitious way of arguing, that therefore he hath such a power over all

Bodies at all times when he pleaseth, or that he can assume what shape

he please, and therefore it certainly and rationally concludeth nothing

of validity.

[Sidenote: _Argum. 2._]

[Sidenote: 1 Cor. 10. 13.]

2. In the temptation of _Eve_, there was something more extraordinary

than can be assigned in any other temptation whatsoever, except that of

Christ. And therefore was there a more peculiar and extraordinary

dispensation from God in that case than can be shewed in any others but

that of Christ. For now it pleaseth God in his merciful providence, so

to order and overrule the malice of his hellish will, and to restrain

and bridle his envious nature, that though his will be never so wicked,

yet is he kept in his chains of darkness, _and God will not suffer his

people to be tempted, above what they are able, but will with the

temptation also make way to escape that they may be able to bear it_.

Now _Adam_ and _Eve_ were in an extraordinary condition in respect of

the Saints of God in this life, or of any other persons, and there was a

more high and greater end in the providence of God in ordering and

permitting of that temptation than there is or can be in any others, but

that of Christ: And therefore from what the Lord permitted, and ordered

to do in that temptation, or the liberty that he might grant him to

exert his own power then, will no argument rationally follow that he can

commonly and at his pleasure perform as much, and so maketh no firm

conclusion.

[Sidenote: _Vid. Pererii Comment. in locum._]

And as concerning that place of Scripture in the third of _Genesis_ the

great and learned Jesuit _Pererius_ doth undertake with tooth and nail

to prove that it is to be literally interpreted, and that Satan did

really enter into the Body of the natural Serpent, and spoke in him, or

through his Organs; and laboureth (though in vain) to enervate and

overthrow the strong arguments of his Brother in Religion, the most

learned Cardinal _Cajetan_, Where he rejecteth the opinion of those that

hold that the Devil did assume a Body in the shape of a Serpent; because

(he saith) that Satan presently after the temptation ended must have

deposited and put off the assumed body, but that the Serpent was after

in Paradise, and therefore that he did not act it in an assumed Body.

Therefore we shall also pass by that opinion of assuming of Bodies, as

being a meer groundless figment invented by the dreaming Schoolmen, as

we shall demonstrate hereafter. But to proceed in order, We shall first

shew that the place must of necessity admit of an Allegory or Metaphor.

And secondly, we shall lay down positive Arguments to shew the absurdity

and impossibility of the Devils speaking in the Serpent, or by his

Organs. And thirdly, we shall answer all objections that are material,

and that in these particulars.

1. The thing that in that History is to be taken literally, is that

_Eve_ was tempted and seduced; but the instrument by which it was done,

the manner and circumstances, must of necessity have an Allegorical or

Metaphorical interpretation, otherwise no sense rationally can be made

of the place at all.

[Sidenote: _Vid. Dialog._ Discourses of Spirits and Devils. _Dialog._ 4.

_p._ 110.]

2. “There can no blame of the action be imputed to Satan himself, if

neither absolutely, nor properly, nor Historically, nor Allegorically,

nor Metaphorically, nor no ways else he be named in that very History of

_Evahs_ tentation, wherein the action it self with the several

circumstances is fully and plainly expressed. For the action especially

being so weighty a matter, was necessary to be known in every point: And

therefore it is not to be doubted, but that the History concerning the

same is so exactly set forth, with every circumstance, as that any Man

may be able to judge of the principal Actors therein at the least. So

then, although the Devil in that History, be neither absolutely, nor

Historically, nor properly expressed by name; yet must we acknowledge

him to be therein Allegorically and Metaphorically set forth at the

least, or otherways impose no blame upon him at all concerning the

action.” And therefore must _Pererius_ needs confess a Metaphor in the

place, or else the Devil cannot be made an actor in the business.

3. It was no natural Serpent but the Devil himself Metaphorically set

forth by the name of a Serpent, who gave the onset upon _Evah_ in that

tentation. For by Allegories and Metaphors there is evermore some other

thing meant than that which is literally expressed. And that this is so,

is thus proved. If in that action the Devil himself be not Historically

and properly, but Allegorically and Metaphorically, called a Serpent,

because he is most crafty and subtile; then undoubtedly the objection of

a natural Serpent to be used in that action is very inconvenient: But

the antecedent is true, and therefore also the consequent.

[Sidenote: Apoc. 12. 3, 4, 5.]

[Sidenote: _Id._ 20. 2.]

4. The antecedent to that Hypothetical Argument foregoing is easily thus

proved: It is an accustomed thing in the Sacred Scriptures to use the

names of other creatures in setting forth to our sense the Intellectual

Creatures themselves. Hereupon it is that in the _Apocalypse_ the Devil

(by a perpetual Allegory) is called a Dragon or Serpent: And therefore

in this History of _Evahs_ tentation, by the like perpetual Allegory he

is also called a Serpent. For no Man can be so absurd and foolish to

think that the Devil literally and properly (in that of the Revelation)

can be called a Dragon or Serpent; but only in a Metaphorical and

Mystical sense, and therefore must in right reason be taken so in that

place of _Genesis_; for one part of Scripture is alwaies best

interpreted by another.

[Sidenote: Gen. 49. 9.]

[Sidenote: Revel. 5. 5.]

[Sidenote: Matth. 3. 7.]

5. Again how can _Judah_ literally _be a lions whelp_, or Christ _called

the lion of the tribe of Judah_? must it needs be understood that Christ

either assumed the shape of a natural Lion, or that he entred into the

Body of a natural Lion? Surely not, that were most absurd to think or

believe. Even so must it be accounted most absurd and abominable for

_Pererius_, or any other to fancy that the Devil may not properly enough

in an Allegory, or Mystical sense be called a Serpent in that action of

tempting of _Evah_, without either assuming the shape of a Serpent, or

entring into the Body of a natural one. I appeal to all rational Men to

judge if the absurdities of both be not alike, if barely and literally

taken. But this being one of _Cajetans_ Arguments, was too hard a morsel

for the teeth of _Pererius_; and therefore he past it over without an

answer. Further when our Saviour called the Pharisees, and Sadducees _a

generation of vipers_, must any Man be so extreamly mad as to believe

that naturally and literally they were generated by vipers? Must it not

be understood that they were called so from their poysonous and wicked

minds, by way of Metaphor? Yes surely: and so is the Devil called a

Serpent by a Metaphor, or else literally so taken, both appellations are

equally absurd. And let _Pererius_ or any other unloose this knot.

[Sidenote: John 8. 44.]

6. How can the Devil be a very _murtherer from the beginning_, (which he

is Mystically so considered) if he had no hand in the destroying of

_Evah_ and _Adam_ both in Souls and Bodies? But if by the Serpent the

Devil was not understood, then he stands acquitted, and was not guilty

of the murdering _Adam_ and _Evah_ both in Souls and Bodies. But we must

affirm that all learned and rational Divines, whether antient, middle or

modern, that have expounded or commented upon that place, do by the

words of our Saviour _calling Satan a murderer from the beginning_,

understand the murdering of _Adam_ and _Evah_ both in Souls and Bodies;

And we dare referr all those that have taken, or will take pains to

examine them upon that piece of Scripture, that they shall be found as

we have averred.

[Sidenote: 2 Cor. 11. 3.]

7. _Moses_ (in that action) doth purposely intitle the Devil by the name

of a Serpent, because (by his effectual creeping into the interiour

senses, as also by infecting Mens minds with venomous perswasions) he

doth very lively represent the nature, disposition and qualities of the

venemous Serpent. And in this same sense was the Apostle jealous over

the _Corinthians_, left as _that Serpent_ ὁ ὄφις, (which must

necessarily be understood of Satan by a Metaphor of that Serpent)

_beguiled Evah through his subtilty_, so they might by the cunning of

Satan in his false Apostles _have their minds corrupted from the

simplicity that is in Christ_.

8. The Serpent that tempted _Evah_ in Paradise, is there said to be

_more subtile than every beast of the field_, the which (if the writing

of such as have observed and described the nature of all sorts of

animals be true) cannot be avouched truly of the natural Serpent. For

there are many other creatures more subtil than the Serpent. And

therefore it must needs be understood of the spiritual Serpent, that is,

Satan who is (indeed) the old Serpent.

[Sidenote: Judg. 9. 7, 8, 9, 10, &c.]

9. _Moses_ doth therefore purposely attribute speech to the Serpent

which tempted _Evah_, to the end we (knowing by experience that speech

cannot properly accord with a natural Serpent) might the rather be

induced to believe that the same must metaphorically be understood of

the spiritual Serpent. For we may with like absurdity imagine that _the

olive, the fig, the Vine-trees and the Bramble_ did vocally and

articulately speak one to another; as to suppose that either the

Serpent, or the Devil in the Serpent did use an articulate voice and

discourse unto _Evah_; they are both alike credible, and both alike

absurd.

10. The punishment inflicted by God, hath no conveniency at all with the

natural, but with the spiritual and mystical Serpent, which is the

Devil. For neither can the going upon her belly, nor the eating of dust

be any punishment at all to the natural Serpent, because (before the

tentation) both those properties were peculiarly allotted unto her, she

taking her name from her creeping condition, for _Serpens_ is derived _à

serpendo_, and in the Hebrew she is called ‏רֶמֶשׂ‎ _reptile à_

‏רָמַשׂ‎, _reptavit, serpsit_. Neither yet may we imagine that the said

Serpent being of some better form before the tentation, was then (by the

just judgment of God) transformed into a viler proportion, property or

shape, she being in the History of the Creation accompted amongst the

creeping Creatures.

[Sidenote: Exod. 4. 3.]

[Sidenote: _Aug. ad Gen._ _lib._ 11. _cap._ 1.]

[Sidenote: _Greg. in Moràl._]

[Sidenote: Pet. Martyr in Gen. 3. 1.]

11. _Moses_ maketh no mention at all of the Serpents coming to _Evah_

about that business, nor of her departure after the action, nor of any

one special property whereby she might be essentially discerned to be

(indeed) a true natural Serpent, nor of any manner of amaze, or suddain

fear in _Evah_ at her suddain approach and extraordinary speech: whereas

yet _Moses_ himself was afterwards horribly afraid at the only sight of

a Serpent. And where it is said, _Thou art cursed above all the beasts

in the field_; there the very bruit beasts (to the horrible confusion of

Satan) are preferred before him; not in absolute power, but in an

especial regard of that happy continuance and timely conservation of

their original nature. For, the beasts of the field, they do not forgo

any heavenly happiness, which they never yet had: But they continue

forth their course in that self same primary estate they took at the

first. But Satan is accursed because he kept not his first estate, but

fell from it, and therefore is worse than the beasts of the field.

Neither is this way of expounding the Scriptures metaphorically, where

the literal sense includeth an apparent absurdity, either singular or

novel, for both Antients and Moderns have allowed the same course, for

S. _Augustine_ saith: “When any thing is found in the Scriptures which

cannot (without an absurdity) be possibly interpreted literally, That

thing without doubt is spoken figuratively, and must receive some other

signification, than the bare letter doth seem to import.” And _Gregory_

saith: “When the order of the History becometh defective of it self in

the literal sense, then some mystical sense as it were with wide open

doors doth offer it self: yea and that mystical sense must be received

instead of the literal sense it self.” And therefore (saith _Peter

Martyr_) “that malediction or curse which the Lord did cast on the

Serpent, must be Allegorically understood of the Devil, and those things

which seem properly to accord to the Serpent indeed, must metaphorically

be transferred to Satan understood in the Serpent.” So then, by all the

premises it is very apparent, that it was the Devil himself, and no

natural Serpent, who set upon _Evah_ in that tentation, he being only

metaphorically set forth by the name of a Serpent: And therefore had no

need in that action essentially to assume to himself the Body of a

natural Serpent, for the better accomplishment of the intended business.

The next is to lay down positive Arguments to prove that the Devil did

not essentially enter into the body of the Serpent and if he did, that

yet neither he by himself, nor the Serpent, and he joyned, could thereby

make any articulate sound or discourse. Which if the Devil in the

Serpent be supposed (as it is) to perform any such matter, it must be

either by considering him as an incorporeal or as a corporeal creature,

but we affirm he could perform neither way, and that for these reasons.

[Sidenote: _Reas. 1._]

1. If the Devil be considered as an incorporeal creature simply and

absolutely, then it will follow, that he cannot act upon any corporeal

matter, because an incorporeal substance can make no contact upon a

body, unless it were it self corporeal; for, _quicquid agit, agit per

contactum, vel mediatum, vel immediatum._ But both those are caused by

the touch of one body upon another, as when ones hand by touching a

straw doth immediately move it forth of its place, or else by blowing

doth remove it, which is by the mediation of the air; but that which is

meerly incorporeal can perform neither: Because that which is meerly

incorporeal hath no superficies, whereby to touch the body to be

removed; and therefore can make no motion of it at all; and where there

is no motion, there can be no alteration, and consequently no speech nor

articulation at all. And therefore the Devil (if incorporeal) could not,

move the Organs of the Serpent at all, and so could not speak in the

Serpent nor move his organs, if they had been fit for articulate

prolation, which they were not. Which was the thing required to be

proved.

[Sidenote: _Reas. 2._]

2. The Serpent by the ordinance of God in the Creation was specificated

to an inarticulate sound, not to an articulate: but the Devil neither

hath, nor ever had any power to change and overturn the course of Gods

ordination in nature, and therefore hath not power, nor never had to

make the Serpent speak articulately; for that were to overthrow the

inviolable order of God set in the Creation, which no man of sound

judgment did ever aver that the Devil could do.

[Sidenote: _Reas. 3._]

3. I take it to be one of the most firm maximes that ever the Schools

had, that, _immateriale non agit in materiale, nisi eminenter ut Deus_:

Therefore that the Devil being incorporeal and immaterial cannot act

upon that which is material, as was the body of the Serpent, unless he

had had a super-eminent and omnipotent power, which were blasphemous to

attribute unto him, therefore could he not articulately speak in the

Serpent unto _Evah_, because immaterial, and had no omnipotent power.

[Sidenote: _Reas. 4._]

4. And if he be conceived to be corporeal, then he could either of

himself speak articulately and audibly, or else not. And if he could do

so of himself, then to enter into the Serpent was needless and

superfluous. And if he could not, then the entring into the Serpent

would not have contributed that faculty unto him, and so neither way he

could have performed it; For a Frog creeping into the body of a Man,

will not cause the Frog to speak, though it may make some noise or

croaking.

[Sidenote: _Reas. 5._]

5. Though the Devil being corporeal should have entred into the body of

the Serpent, yet by no motion that could be made with or upon her

organs, could they have been framed to have uttered an articulate sound,

because they were not fitted for that purpose, but only to have made a

sibilation or hissing. For in Instruments that are artificial, the

several sounds and tunes made by them, are but agreeable to the

diversity of their parts and their several compactions; so an Harp

cannot (when made) be ordered to give forth a sound like a Trumpet, nor

the noise of a pair of Organs; nor on the contrary: and if any of their

parts be wanting, defective or broken, then the orderly sound and Musick

is spoyled. And though a Parret or Paraquet may by vocal and external

teaching be brought to learn and speak some words; yet it is not by the

teachers entring into her belly, but by his outward, vocal teaching,

whereby her senses and phantasie are audibly wrought upon, and not

otherwise. But in this action ascribed unto Satan, he is not supposed to

be able to speak articulately, nor to have taught the Serpent vocally

and audibly, which if he could have done, yet were not her organs

capable of any such matter; and therefore it had been more subtilty in

the Devil rather to have chosen a Parret than a serpent.

The only objection worth taking notice of that _Pererius_ bringeth

against the sound and reasonable opinion of learned _Cajetan_, is this:

That _Adam_ and _Evah_ being in the state of innocency could not be

wrought upon by an interiour tentation, because that neither the

sensitive appetite nor the phantasie were corrupted; and therefore Satan

could not internally work upon them, and therefore that the whole

tentation must be extrinsecal. To which we return this sufficient reply.

[Sidenote: _Reas. 1._]

1. It is but a bare assertion without any proof at all, and he doth but

only shelter it under the authority of S. _Austin_ and _Gregory_, whose

authority in many other matters he doth often reject when they agree not

with his humour, end and interest. But however they are but _testimonia

humana_; and we are not to regard what the Men are that do speak, so

much as to consider the weight and reason of what they do speak.

[Sidenote: _Reas. 2._]

2. He proceeds upon false supposition, that the sensitive appetite and

consequently the Phantasie could not be wrought upon nor drawn, but by a

sensible and exteriour object, when it is manifest that the sight of the

Serpent alone could not have stirred the sensitive appetite; for it is

rationally to be supposed as a certainty that _Evah_ had seen the

Serpent before that time. Neither could it be the discourse with the

Serpent, barely considered as discourse, that could have moved it; for

it is certain she had heard, and had had audible, vocal and articulate

discourse with her Husband before this time of the temptation. Neither

could it be the beholding of the tree of knowledge of good and evil, for

by the discourse it appeareth that she had before seen it, and it is

probable that the tentation was in the view of it, and its species that

appeared to her eye of the said tree was the same that it was before. So

that it will be as most manifest that the tentation took effect from the

strong lie that Satan told her, _that their eyes should be opened and

they should be as Gods knowing good and evil_, and so her deception was

first made in her mind and understanding, and thereby the will was

drawn, and the sensitive appetite moved, whereupon _she took of the

fruit of the tree, and did eat._ And this may far more reasonably be

thought to be brought to pass by a mental discourse and internal

motions, than by external collocution, which must first work upon the

mind, before that the Phantasie or sensitive appetite could at all be

moved or drawn.

[Sidenote: _Reas. 3._]

[Sidenote: _Vid._ Is. Piscar. _in locum_.]

3. If the tentation had been this way that _Pererius_ supposeth it, our

first parents could not have been seduced; for Satans argument lay not

to perswade _Evah_, that it was pleasant for the taste or good for the

Stomach thereby to have drawn the sensitive appetite and the Phantasie,

but that it was good and profitable to make them wise, _and to be like

Gods_, whereby he insnared her understanding with a fallacious and lying

argument, thus framed, as learned _Piscator_ lays it down: “That thing

which will bring you Divine Wisdom and Felicity, that thing ye ought to

make use of. But the eating of this fruit can bring you Divine Wisdom

and Felicity: Therefore the eating of the fruit of this tree, ye ought

to make use of.” And so the seduction was not at all by the sensitive

appetite (that could receive no more benefit by it than by the other

fruits in the Garden) but by her understanding being blinded with a

specious shew of an apparent (not a real) benefit, and thereby her will

drawn and led to put forth her hand, and to eat. And therefore

consequently there was no need at all of an extrinsecal tentation, which

might and was brought to pass by an intrinsick discourse, working upon

her understanding.

[Sidenote: _Reas. 4._]

[Sidenote: _Tom._ 3. _l._ 3. _c._ 19. _p._ 156.]

[Sidenote: _Hieronym. in_ Job. _c._ 24.]

[Sidenote: _Tom._ 7. _p._ 187.]

[Sidenote: 2 Cor. 2. 11.]

4. Surely if _Pererius_ had been aware of the many inconveniences that

this opinion of his doth hurry along with it, he would never have

plunged himself into a Labyrinth of such perplexities; some of which we

shall here enumerate and so conclude. 1. If this opinion were true, that

_Evah_ by reason of her perfection in the state of innocency could not

be tempted nor seduced, but only by an external way and means: Then how

could it come to pass that the Angels in their Primitive Estate, which

was as perfect (if not more) than that of _Evahs_, were without a

tempter or any external means drawn unto that defection, who left their

estate and station, and abode not in the truth? 2. How could the

defection have been so general (for multitudes of them fell) if they had

not had some way or means to have communicated their cogitations and

intentions one to another? For though we are not able to apprehend the

manner how they discourse or commune one with another, yet it must be

taken for a truth that they have a way and means to manifest their

cogitations one to another, which is some way Analogous to that which we

call speech or discourse. Therefore concerning this point doth learned

and judicious _Zanchy_ thus conclude. “Therefore (he saith) that which

we do by a sensible voice, the same thing the Angels and blessed Souls

in Heaven, yea the Devils in the infernal pit, and in the air, do

perform, but without voice, in a spiritual manner.” 3. If this opinion

were true, then the blessed Souls, being divested from their Bodies,

should not have a communion one with another, nor should jointly praise

and glorifie God together, which were false and absurd; and therefore

the learned Father said well: “It is to be holden stedfastly that the

offices of the Heavenly Hoast are by no means performed in silence;

seeing, we may read that the Angelical powers before the Throne of the

Lord, do sound forth his praise with unwearied voices.” 4. The sleights

and subtil machinations (for he hath his Νοήματα or devices) of Satans

Kingdom could not be carried on, if he had not a way and means to

communicate them to the rest of the Crew of his inferiour Fiends, and

therefore doth plainly prove that there is a way of hidden, Mystical and

Spiritual discourse, which the Devil might, and did represent to the

mind and understanding of _Evah_, whereby she was seduced, and that

there was no need of a vocal and audible interlocution; and so much in

answer to his objection.

The next place of Scripture that is commonly brought and urged thereby

to prove the great power of Devils and Witches, is that of _Pharaohs_

Magicians, from whence they argue thus: If the Magicians of _Pharaoh_

were able by the power and assistance of the Devil to change their Rods

into Serpents, the Water into Blood, and to produce Frogs; Why may not

Witches, by the power and assistance of the Devil, change themselves and

other things into strange and several shapes, and do the rest of the

feats that are ascribed unto them?

But though this be but _petitio principii_, a begging of the question,

that by the assistance of the Devil they did these things, which is

neither supposed nor granted, but ought first to have been proved; And

though in the case of hardening _Pharaohs_ heart, there might be (and

was) a peculiar dispensation from God at that time: yet it will not

follow that God doth always dispense with, and give the Devil leave to

operate the like things; and so nothing firmly can be concluded from

hence. Yet (I say) though these be so, we shall pretermit them, and come

to the full opening and discussion of the matter; and that in these two

particulars. 1. How far the Devils power and assistance did concurr with

the actions and performances. 2. And wherein he did not concurr nor act

at all.

[Sidenote: Ephes. 2. 2.]

[Sidenote: 2 Tim. 3. 8.]

1. We shall grant that _Pharaoh_ and the Magicians being Idolaters, and

worshippers of false gods, their ends were principally to magnifie the

power of their Idols, and to manifest that their supposed gods could

work, and bring to pass as strange miracles or wonders as _Moses_ and

_Aaron_ could perform by the assistance of the God of the Hebrews; and

in respect of this end they had all the assistance that Satan and his

dark kingdom of Angels could afford them in a spiritual and hellish way;

_for he is the Prince of the power of the air that worketh in the

children of disobedience_, for such were both _Pharaoh_ and his

Magicians. And to this purpose doth the Apostle tell us, speaking of

false and seducing teachers: _That they were like Jannes, and Jambres

that withstood Moses, in their resisting of the truth_: so that the

Magicians of _Pharaoh_ were condemned for resisting the truth of that

message that _Moses_ and _Aaron_ brought, and of those real miracles

that they performed; and so in respect of the wicked end they aimed at,

they were assisted with the power and concurrence of the Devil, and in

that respect only were his servants and instruments.

But as for the second particular, namely, the efficient causes and means

of the producing of those things that the Magicians did, we affirm they

were performed by the power of nature and art, and that the Devil was no

efficient cause of their production, and that by these irrefragable

arguments.

[Sidenote: _Argum. 1._]

1. Those that affirm that the Devil did or can produce such strange

effects, do also acknowledge, that what he performeth in natural and

elementary Bodies, is done by applying natural agents to natural and fit

patients, which do truly bring to pass such strange effects, and that he

doth no more, but only make the local application of them. From whence

it must necessarily follow that the effects flow from natural agents,

and so no causality at all can be ascribed unto him, except that

fictitious one of being _causa sine qua non_, which is as much as no

cause. And besides that, there is no proof that he maketh this local

application; for if he be incorporeal, then it is simply impossible that

he should perform any such matter; and however, a man by natural power

and means, if he know the fit and apt actives and passives, may perform

them himself, and so his assistance is needless; and we have never yet

met with any argument that bore any convincing force that might induce

us to believe that he is so great a Naturalist.

[Sidenote: _Argum. 2._]

[Sidenote: _De secret. oper. Art. & natur._ _c._ 5.]

[Sidenote: Gen. 30. 37, 38, 39. _&c._]

2. There are many persons that think themselves no mean sharers in the

most sorts of learning, and others that are very strait laced in their

pretended zeal for godliness, and in detesting the works of Satan, that

even startle and shew an abhorrency at the word Magick, if it be but

once named, as though there were no Magick but what is diabolical, or

that which they call diabolical were any other way evil but only in the

end and use: for there are many plants and minerals, that though

poysonous, are yet notwithstanding good in respect of their Creation,

and the good uses that may be made of them, as to kill noxious animals

that are hurtful unto man. But if any force of malice and wickedness

should use them to poyson and destroy Men and Women, it were wicked and

diabolical in the end and use, yet were the means lawful and natural. So

whatsoever the Devil may do by wicked Men, his instruments, in leading

and drawing them to make use of the great _magnalia naturæ_, to work

strange wonders by, thereby to confirm Idolatry and Superstition, or to

resist the truth and such devilish ends, though the end and use may be

wicked and diabolical, yet the efficient cause is natural and lawful.

And therefore we can find no other ground or reason of dividing Magick

into natural and Diabolical, but only that they differ in the end and

use: for otherwise they both work by a natural agency and means, seeing

the Devil can do nothing above or contrary to that course that God hath

set in nature. Therefore may men do without the aid of Devils whatsoever

they can do, seeing they have no advantage over us, but operate only by

applying active things to passive, like as Men do: And therefore said

that most learned Philosopher, Chymist and Mathematician, our

Countreyman _Roger Bacon_, excellent well in these words: _non igitur

oportet nos uti magicis illusionibus cum potestas Philosophiæ doceat

operari quod sufficit_. Therefore are those men that came from the East

to worship Christ called Magicians, not because that great knowledge

they had in the secrets of Nature was Diabolical or unlawful; for the

name of a Magician was honourable and laudable, until Knaves and

Impostors made use of it to cheat and couzen withal, and for wicked and

ungodly ends; but because they had made use of it for the glory of God,

and the good of mankind, therefore were they Magicians in the genuine,

and best sense, as working by lawful and natural means, and to a good

end: when the Magicians of _Pharaoh_ may be called Cacomagicians,

because they used the good and excellent causes and agents of nature to

a wicked and Diabolical end, namely to resist the truth: and so the only

difference of Magick is from the end and uses, and not from the causes

or agents, that are both natural. So what these Magicians of _Pharaoh_

did, though it were strange and wonderful, yet was it meerly by natural

means and causes; and yet being for a wicked end was therefore

Diabolical. So _Jacob_ when he _set the pilled rods with white streakes

in them, before the flocks in the gutters in the watering troughs, that

when the Rams and the Sheep came up to drink, and coupled together, they

might conceive and bring forth ring-streaked, speckled and spotted young

ones; It came so to pass_, and is confessed by _Pererius_ himself, and

the most of learned Expositors upon that place, to be from natural

causes, and was a strange feat of natural Magick; but not evil because

not directed to a wicked end: but that of _Pharaohs_ though wrought

likewise by a natural causes (for so it was whether ascribed to the

Devil, that can but work by natural means, or not) was wicked and

Diabolical; because they did it to resist _Moses_ and _Aaron_ the

messengers of the Lord Jehovah.

[Sidenote: _Argum. 3._]

3. The most or all the learned Expositors that have Commented upon this

place of _Exodus_ (as may be seen in Dr. _Willets Hexapla_ and divers

other learned Authors) though they attribute these things done by the

Magicians to the power and assistance of Satan, yet in the manner they

do acknowledge them not to be done really and in truth, but only in shew

and appearance. But what they mean by shew and appearance is not so

easie to find out and determine; for if by it they mean, that they did

it as Juglers and those that use the Art of Leger-de-main do, that is,

by shewing one thing, and then by nimble sleight and agility convey it

away, and suddainly and unperceiveably substitute another thing in its

place, which they perform by leading the Eyes and attentions of the

spectators another way with staring and using of strange and

insignificant words, then we should be soon accorded, for so they might

probably and easily have been performed as we shall prove anon, but this

is not the thing they mean or intend. But some do mean that the Devil

did only deceive the Phantasie and imagination of the beholders, in

causing them to imagine and believe that the rods were changed into

Serpents, when they were not changed at all, but only their imaginations

deceived in thinking them to be Serpents when they were but only rods,

as melancholy persons, Men in Feavers, Phrensies and Maniacal distempers

do often think and affirm that they see strange things when they see no

such things externally, but the Phantasie is only deceived with the

species and images of those things within. This might be granted if

_Pharaoh_ and all the Spectators could be proved to be Men under those

forenamed distempers and the like, though yet that might (and doth

often) come to pass from meer natural causes, where the Devil hath

nothing to do at all. But the beholders of these actions of the

Magicians are neither proved, nor can rationally be supposed to be Men

under any such distempers; but must be understood to be Men of several

constitutions, tempers, and of sound health, and therefore not any way

capable of any such illusions, neither could the Devil in a moment have

so vitiated their imaginations, which we affirm he can no ways do,

except the humours, fumes and spirits in the Body be first altered by

natural causes, which cannot be done instantaneously, and if it could,

then it would follow that no Man could certainly tell, when he were

deceived in his imagination, when not: neither could it be, (as some

imagine,) by casting a mist before their Eyes; for though Christ did

hold the two Disciples Eyes going from _Emaus_, that they did not know

him, it were blasphemous to think that Satan could do so also. And a

mist casting before their Eyes might make them to see more dimly and

confusedly, and cause things to appear greater than they were, but not

to make one thing seem a quite contrary. But it never was yet proved

that Satan could do such a thing, and what was never proved, may safely

and rationally be denied. Some do suppose that the Devil did cloath or

cover the Magicians rods with some such vestment of an airy substance,

as might make the rods appear to the eye like Serpents; but this is as

groundless a whimsey as any of the rest, and as it hath no proof, so it

needs no confutation.

[Sidenote: _Argum. 4._]

[Sidenote: _Hist. 1._]

4. But to come more close to the matter, it is most plain and

perspicuous that what they did was meerly by Art, or by Art and Nature

joined with it; for if we may trust any thing to propriety of the words

(as we have proved sufficiently before) they are called _mechassephim_,

_præstigiatores_, that is Juglers, such as by sleight of hand, and

nimble conveyance, could perform strange and wonderful things, and after

they are called _Hartummin_, that is, Magicians, such as had skill in

natural things, and by knowing their causes, and making due and timely

application of them to passives that were suitable, could produce

wonderful effects. And if we seriously consider the few things that they

performed, they might easily be brought to pass by Leger-de-main alone.

For, as for holding a rod in their hands, and seeming to throw it down

upon the ground, how soon might they throw down an artificial Serpent in

its stead, and immediately and unperceivedly make conveyance of the rod?

And if it be thought difficult or impossible, I shall unriddle the

mystery, as I have sometimes seen it performed, and is but thus. The

Jugler that is to perform this feat is usually provided before-hand with

a wiar so twined and wrested, that it may be pressed together with the

little finger in the ball of the hand, and when let loose it will extend

it self, like a spring, and make a pretty motion upon a Table, this is

fitted with a suitable head, and a piece of neatly painted linnen,

perfectly resembling a Serpent, with Eyes and all. This thus fitted he

holdeth in his right hand betwixt his little finger, and the ball of his

hand, then with his left hand he taketh up a little white rod that he

hath upon the Table, with which he maketh people believe he performeth

all his feats: And then telling them a Story to amuse them, that he will

like _Moses_ and _Aaron_, transform that rod into a Serpent, then he

presently beginneth to stare about him, and to utter some strange and

nonsensical words, as though he were invoking some Spirit or Goblin, and

so immediately conveyeth the rod either into his lap (if sitting) or

into his sleeve (if standing) and then lets loose the Serpent forth of

his right hand with pushing it forward, that what with the wiar, and the

nimble motion of his hand, he maketh it to move a pretty space upon the

Table, which he continueth, while offering with the one hand to catch it

by the neck, he nimbly with the other puts it forward, and turneth it by

touching the tail, and the mean while hisseth so cunningly, that the

by-standers think it is the Serpent it self, and presently whips it up

and conveys it into his pocket. And such a trick as this well acted

might make _Pharaoh_ and the beholders believe there was as much done,

as _Moses_ and _Aaron_ did, but only that _Aarons_ rod swallowed up

their Serpents, or his Serpent theirs, which they might easily excuse.

As for the changing water into blood, and the producing of Frogs, they

were so easy to be done after the same manner, that they need not any

particular explication, for by this the manner of their performance may

most easily be understood. Though I once saw a Gentleman that was much

delighted with these kind of tricks, and did himself play them admirable

well, who performed it with a living Snake, that he had got for one of

his Children to keep in a box; for in this North Countrey they are

plentiful, and are also innoxious; and it might have deceived a very

wary person. So that it is very foolish and absurd to bring in a Demon

from Hell, or an Angel from Heaven, or a Soul from above, to solve a

thing that seems strange and uncouth by, when the craft and cunning of

Men (if duely considered and examined) are sufficient to perform the

same, and much more.

[Sidenote: _Argum. 5._]

5. And in this place of Exodus where our Translators say: _and the

Magicians did so_ or in like manner _with their inchantments_, the word

being _Belahatehem_ ought to have been rendered, _suis laminis_ (as we

have proved before) that is, with their bright plates of metal, for the

word doth not signifie Inchantments in any one place in all the Old

Testament. And if truth and reason may bear any sway at all, it must be

understood that they were deeply skilled in natural and lawful Magick

(as generally the _Ægyptians_ and the Eastern Nations were) though they

did use and apply it to an evil end, namely the resisting the power of

Gods miracles wrought by _Moses_ and _Aaron_: and so by this word _suis

laminis_, with their plates of Metal must be understood, Metalline

bright plates framed under certain fit constellations, and insculped

with certain figures, by which naturally (without any Diabolical

assistance) they did perform strange things, and made the shapes of some

things appear to the eye. And though we may be derided and laughed to

scorn by the ignorant, or hardly taxed and censured by the greatest part

of Cynical Criticks, yet we cannot so far stifle the knowledge of our

own brains, nor be so cowardly in maintaining the truth, but we must

assert, That anciently there hath been a certain lawful art, whereby

some sorts of metals might be mixed together under a due constellation,

and after ingraven in like fit Planetary times with sundry figures, that

would naturally work strange things; And this piece of learning though

it may justly be numbred amongst the _Desiderata_, and might very well

have been placed in the Catalogue of the _Deperdita_ of _Pancirollus_;

yet was it well known unto the ancient Magicians, and by them often with

happy success put into practise; And amongst those many noble attempts

of that most learned and experienced (though much condemned) person

_Paracelsus_, this part of learning was not the least, that he laboured

to restore. The truth of which we thus prove.

[Sidenote: _Argum. 1._]

[Sidenote: Exerc. 196. 6. _p._ 637.]

[Sidenote: _Hist. 1._]

[Sidenote: Cap. 2.]

[Sidenote: _Hist. 2._]

[Sidenote: _Vid. Gaffarel_ Unheard of curiosities, _p._ 165. &c.]

[Sidenote: _Epist. ad Vazet._]

[Sidenote: _Hist. 3._]

[Sidenote: _Hist. 4._]

[Sidenote: _Ut supra_ p. 164.]

1. That there have been formerly in the World many such like planetary

Sigills or Talismans, (as the _Persians_ called them) is manifest from

the authority of divers Authors of good credit and account. For the

learned and most acute _Julius Scaliger_ relateth this saying: “The

novelty of this History also may sharpen the wits of the studious. In

the Books of the _Arabick Ægyptians_ (he saith) it is thus written. That

_Hameth Ben Thaulon_ the Governour of _Ægypt_ for the _Arabians_ did

command that a certain leaden Image or Picture of a Crocodile, which was

found in the ground-work of a certain Temple, should be melted in the

fire. From which time the inhabitants did complain, that those Countreys

were more infested with Crocodiles than before, against whose mischief

that Image had been framed, and buried there by the more ancient

Wise-men or Magicians. _Junctin_, upon the Sphear of _Sacrobosco_,

affirms that his Master who was a _Carmelite_, named _Julianus Ristorius

à Prato_, one that was not any whit superstitious, was intreated by a

Friend of his to make one of these Images for the cure of the Cramp,

which he was very much subject to. This learned Man resenting his

Friends sufferings, taught him the manner how to make one: so that he,

not content to make only one, made divers of them when the Moon was in

the Sign _Cancer_; and that with so good success, and with such

certainty, as that he immediately found the benefit of it. _Confecit_

(saith he) _plures imagines, pro se, & amicis suis: quibus effectis,

unam pro se accepit, & liberatus est_. The same he reports of a certain

Florentine, a very Pious Man, who made one of these Talismans, for to

drive away the _Gnats_, which he did with good success. _Nicolaus

Florentinus_, (saith he) _Vir religiosus fecit in una constellatione

annulum ad expellendum culices, quas vulgo_ Zanzaras _dicimus, sub

certis & determinatis imaginibus; & usus fuit constellatione Saturni

infortunati, & expulit culices_.” Another Story take from an Arabick

Cosmographer, cited by _Joseph Scaliger_ thus: “This Talisman (he saith)

is to be seen in the Countrey of _Hamptz_, in a City bearing the same

name; and it is only the Figure of a Scorpion graved upon one of the

Stones in a certain Tower; which is of so great virtue, as that it

suffers not any, either Serpent or Scorpion to come within the City. And

if any one, for experiment sake, bring one of these out of the field

into the City, it is no sooner at the Gate, but that it dies suddenly.

This Figure hath this virtue besides; that when any one is stung with a

Scorpion, or bitten by any other Serpent, they need but take the Image

of the Stone with a little clay, and apply it to the wound, and it is

instantly healed.” Unto which Mr. _Gaffarel_ addeth this: “If any one

doubt (saith he) of the credit of this Cosmographer, he may yet

adventure to believe Mr. _de Breves_, as having been an eye-witness of

the like experiment: who says in his Travels, that at _Tripoli_ a City

of _Syria_, within a Wall that reacheth from the Sea-side to the Gate of

the City, there is a certain inchanted stone; on which is figured, in

Relief, or by way of Imbossment, the Figure of a Scorpion, which was

there placed by a Magician, for to drive away Venomous Beasts, which

infested this Province, as the Serpent of Brass in the Hippodromus at

_Constantinople_ did. And a little above the City, there is a certain

Cave, which is full of the Carkasses and Bones of Serpents, which died

at that time.” And further _Gaffarel_ saith: “Now whereas he calls this

an inchanted Stone, and says that it was placed there by a Magician, you

must note, that he there speaks according to the sense of the

inhabitants, who knew not how to give any other account of the thing, as

not understanding any thing at all of the natural reason of it.”

[Sidenote: _Argum. 2._]

[Sidenote: _Observat. Communicat._ 7. _p._ 329.]

[Sidenote: _Hist. 5._]

[Sidenote: _De simpl. medic. facul._ _p._ 1076.]

[Sidenote: _Pharm. med. Chym._ _c._ 9. _p._ 24.]

[Sidenote: Deut. 33. 13, 14.]

2. And that the election of fit times according to the Configuration of

the Stars and Planets, is of great efficacy and virtue, is sufficiently

known to Husbandmen and Sailers, and of no small power both in respect

of natural and artificial things, as we shall shew in this instance.

_Lazarus Riverius_ who was Counsellor and Physician to the French King,

a person of extraordinary learning and experience in the Medical

profession, both in the Galenical and Chymical way, doth give us this

relation saying: “I have not seldom experienced, and I have many

witnesses of this thing, that Peony gathered under its proper

Constellation, to wit, the Moon inclining (_inclinante_) being in

_Aries_, doth loose the _Epilepsie_, by application alone: for the

middle and chief root divided by the greater Longitude, I have (he

saith) compassed about the neck and the armes of a certain Virgin in the

Hospital, of eighteen years of age, who had been afflicted with this

Disease from her childhood, and had the _Paroxysmes_ every day; but from

that day seemed altogether to be cured. From whence it is manifest how

greatly the observation of the Stars is to be esteemed of in the Art of

Medicine.” Agreeable unto which is the judgment of that Industrious

person _Galen_, who affirmeth that Peony by appension doth cure the

_Epilepsie_, though he declare not the fit time for its collection. From

whence it is most clear that the careful and precise observation of the

Heavenly influences is most necessary to a Physician, and to all others

that would produce strange and desired effects. Therefore doth learned

_Schroderus_ tell us this concerning the power and efficacy of those

influences, saying: “The influences of the Stars are _effluvia_, or

Steams endowed with peculiar faculties, by which they make strong (if

they be in their strength and vigour) things that are familiar to them,

and do prosper and promote their virtues; but on the contrary they

debilitate, hinder and make worse things that are not agreeable to

them.” And this is that which _Moses_ fully mentioneth in these words,

as they are fitly rendred by _Arias Montanus_. _Et ad_ Joseph _dixit,

Benedicta Domini terra ejus, de delicia Cœlorum, de rore, & de voragine

cubante deorsum: & de delicia proventuum Solis, & de delicia ejectionis

lunarum_. Which our Translation gives thus: _And of Joseph he said,

Blessed of the Lord be his land, for the precious things of heaven, for

the dew, and for the deep that coucheth beneath; And for the precious

fruits brought forth by the Sun, and for the precious things put forth

by the Moon_. The full evidence of the truth of these influences of the

Stars, and necessity and utility for due and proper seasons for the

collection of Flowers, Fruits, Roots and Plants, may be seen in that

learned piece that _Bartholomæus Carichterus_ Chief Physician to

_Maximilian_ the Second, writ and dedicated to his Master in the German

Tongue. As also, what is written in the same Language by those learned

Germans, _Johannes Pharamundus Rhumelius_, and _Israel Hebueras_ that

learned Mathematician, in a Treatise which he calleth, _Mysterium

Sigillorum herbarum & lapidum_, which do compleatly verifie the certain

efficacy and virtue of Planetary Seals, Images or Figures.

[Sidenote: _Argum. 3._]

[Sidenote: Usefulness of Exper. Phil. _c._ 10. _p._ 207.]

[Sidenote: _De Lapid. & Gemm._ _l._ 2. _c._ 11.]

[Sidenote: _Hist. 6._]

[Sidenote: _De Gemm. & Lapid._ _l._ 1. _c._ 23.]

[Sidenote: _De Lapid. & Gemm._ _l._ 2. _p._ 102.]

[Sidenote: _Mod. Intrand._ _p._ 604.]

3. These things are confirmed by the effects of appensions of many

natural things which produce strange and wonderful effects, some of

which we shall give in the words of that honourable person Mr. _Boyl_,

who saith: “That great cures may be done by bare outward applications,

you will scarce deny if you disbelieve not the relations which are made

us by learned men concerning the efficacy of the _Lapis Nephriticus_,

only bound upon the Pulses of the wrists (chiefly that of the left hand)

against that stubborn and Anomalous disease the Stone. And that which

gives the more credit to these relations is; That not only the judicious

_Anselmus Boetius de Boot_ seems to prize it, but the famous _Monardes_

professeth himself, not to write by hear-say of the great virtues of

this _Indian Stone_, but to have made tryal of it himself upon persons

of very high quality: And that which is related by _Monardes_ is much

less strange than those almost incredible things which are with many

circumstances delivered of that Stone, by the learned Chymist

_Vutzerus_. And although it must be acknowledged that some Stones that

go under that name have been ineffectually applied in Nephritick

Distempers. Yet the accurate _Johannes de Laet_ himself furnisheth us

with an answer to that objection, informing us that many of those

Nephritick Stones (which differ much in colour, though the best are wont

to be greenish) although not at all counterfeited or sophisticated are

of little or no virtue. But that yet there are some others of them which

can scarce be distinguished from the former, but by tryal upon

Nephriticks, which are of wonderful efficacy, as he himself hath more

than once tryed in his own Wife. _Garcias ab orta_ mentions a Stone

found in _Balagat_, called _Alaqueca_; of which he tells us, that though

it be cheap: _Hujus tamen virtus_ (to use his own words) _reliquarum

Gemmarum facultates exuperat, quippe qui sanguinem undequaq; fluentem

illico sistat_. _Monardes_ (_cap. 35._) relates the great virtues of a

Stone against Hysterical suffocations, and concludes; _Cum uteri

suffocationem imminentem præsentiunt, adhibito lapide subitò levantur, &

si eum perpetuò gestant (Hysterici) nunquam simili morbo corripiuntur:

exempla hujusmodi faciunt ut his rebus fidem adhibeam_. The same Author

in the next Chapter, treating of the _Lapis Sanguinaris_ or Blood-stone,

found in _New Spain_ (having told us, that the _Indians_ do most

confidently believe, that if the flesh of any bleeding part be touched

with this Stone, the bleeding will thereby be stanched) adds this

memorable observation of his own: _Vidimus nonnullos hæmorrhoidum fluxu

afflictos remedium sensisse, annulos ex hoc lapide confectos in digito

continue gestando; nec non & menstruum fluxum sisti_. And to these for

brevity sake, we shall only mention the virtues of the Jasper, which is

blood-red throughout the whole body of the Stone, which _Boetius de

Boot_ of his own experience doth avouch in several trials to have

stopped Fluxes of Blood, only by bare appension: As also the child of a

famous Chymical writer, who had his child (supposed to be bewitched)

cured by hanging a piece of that Noble Mineral by _Paracelsus_ called

_electrum minerale immaturum_, of which _Helmont_ tells us this:

_Imprimis electrum minerale immaturum Paracelsi, collo appensum,

liberat, quos spiritus immundus persequitur, quod ipse vidi. Illius

potum verò plures à veneficiis solvisse, memini. Nemo autem, qui appenso

illo simplici, non præcaverit, ne injecta intromittantur: vel ab

importunis ligationibus confestim non solvatur._” All which do manifest

the great and wonderful virtues, that God hath endowed Stones, Minerals,

Plants and Roots withal, that the Devil need not be brought in to be an

adjutant or operator in their effects.

[Sidenote: _Argum. 4._]

[Sidenote: _Ut supra._ 209.]

[Sidenote: Helm. _de Febr._ _c._ 2.]

[Sidenote: Paracels. _in Archidox. mag._ _l._ 6 _p._ 714.]

4. And it is also manifest that Metals may be so artificially in fit

Constellations commixed together, that their effects will be rare and

stupendious, as the aforesaid honourable person doth transcribe and

relate to us in these words: “What _Monardes_, (he saith) mentions of

the virtue of the _Lapis Sanguinaris_ to cure Hemorrhoidal Fluxes, puts

me in mind of a yet much stranger thing, which _Helmont_ affirms,

namely, That he could make a metal, of which if a Ring were worn, the

pain of the Hæmorrhoids would be taken away, in the little time

requisite to recite the Lords Prayer; and within twenty four hours the

Hæmorrhoids themselves, as well internal as external, how protuberant

soever, would vanish, and the restagnant blood would (as he speaks) be

received again into favour, and be restored to a good condition. The

same Ring he also commends in the suffocation and irregular motion of

the Womb, and divers other Diseases: But if _Paracelsus_ be in any case

to be credited in an unlikely matter, we may think by his very solemn

protestations that he speaks upon his own experience, that he had a Ring

made of a metalline substance, by him called _electrum_, (which by his

description seems to be a mixture of all the metals joined together

under certain constellations) which was of far greater virtue than this

of _Helmont_, For, _hoc loco_ (says he) _non possum non indicare

admirandas quasdam vires virtutesq; electri nostri, quas fieri his

nostris oculis vidimus, adeoq; cum bona veritatis conscientiâ præferre

attestariq; possumus. Vidimus enim hujus generis annulos, quos qui

induit, hunc nec spasmus convulsit, nec Paralysis corripuit, nec dolor

ullus torsit, similiter nec Apoplexia, nec Epilepsia invasit. Et si

annulus hujusmodi Epileptici digito annulari, etiam in Paroxysmo

sævissimo, insertus fuit, remittente illicò Paroxysmo, æger à lapsu

illico resurrexit_, &c.” And though Mr. _Boyle_ a person of a

perspicuous judgment, and of a great understanding, doth seem to

question his authority with a kind of dubitation, being in probability

staggered by the groundless censures of his greatest adversaries; yet we

must affirm that it is very hard that his veracity and experience (which

was as great as any Mans) should be undervalued, by reason of the

ignorance and idleness of those that judge him: who were never able in

regard of their ignorance to understand the meaning of his mystical and

dark way of writing, nor because of their supine negligence had ever

made trial of those things he treateth of, with that curious diligence

and care that is requisite to accomplish such occult effects withal; not

considering that, _Dii sua bona laboribus vendunt_. But notwithstanding

this, and the monstrous lies and horrid calumnies of that pitiful

Rapsodist _Athanasius Kircherus_, we shall add one testimony more from

the same Author, which in English runs thus: “Also (he saith) I cannot

here pass over one great wonder, which I saw performed in _Spain_ of a

great Negromancer, who had a Bell not exceeding the weight of two pounds

which as oft as he did Ring, he could allure and stir up many and

various Apparitions and Visions of Spirits. For when he lift he did

describe certain words and characters in the inward superficies of the

Bell: After if he did beat and ring it, forthwith the Spirits (for

shapes) did come forth or appear of what form or shape soever he

desired. He could also by the sound of the same Bell, either draw unto

him or drive from him many other Visions and Spirits, as also Men and

Beasts, as I have seen many of these performed by him with mine own

eyes. But whensoever he did begin any new thing, so oft he did renew the

words and Characters also. But notwithstanding he would not reveal (he

saith) unto me, those secrets of the words and characters, until I my

self more deeply weighing and considering the matter, at last by chance

found them forth. Which notwithstanding, and the examples of which I

here studiously do conceal. But it is not obscurely to be noted here,

that there was more of moment in the Bell, than in the words: For this

Bell was certainly and altogether compounded or made of this our

_Electrum_.”

[Sidenote: _Argum. 5._]

[Sidenote: _In Verb. Herb. & lapid. mag. vis est._ _p._ 579.]

[Sidenote: _Vid. lib. de Doctr. promisc._ _c._ 24. _p._ 187.]

[Sidenote: _De secret. oper. artis & natur._ _c._ 2.]

[Sidenote: _Paracels. Archidox. magic._ _lib._ 1.]

5. And that there are great and hidden virtues both in Plants and

Minerals, especially in Metals and Precious Stones as they are by Nature

produced by Mystical Chymistry prepared and exalted, or commixed and

insculped in their due and fit constellations, may not only be proved by

the instances foregoing, but also by the reasons and authorities of

persons of great judgment and experience in the secrets of nature, of

which we shall here recite some few. And first that learned and

observant person _Baptista van Helmont_ tells us thus much: “But this

one thing (he saith) I willingly admit: To wit, that metals do by many

degrees surpass Plants and Minerals in the art of healing. And therefore

that metals are certain shining glasses, not by reason of the

brightness; but rather that as often as they are opened, and their

virtues set at liberty, they act by a dotal light, and a vital contact.

Therefore metals do operate, by a manner attributed to the Stars, to wit

by aspect, and the attraction of an alterative biass or motion. For the

metals themselves are glasses, I say the best off-spring of the

inferiour Globe, upon which the whole central force, by some former

ages, hath prodigally poured out its treasure, that it might espouse

most richly, this liquor, this sweat, and this off-spring of Divine

Providence, unto those ends which the weakness of nature did require.

But (he saith) I call them shining glasses, which have the power of

penetrating and illuminating the _Archeus_, from its errors, furies and

defects.” Neither are those arguments of that learned person _Galeottus

Martius_, for defending the natural and lawful effects of Planetary

Sigills, when prepared forth of agreeable matter, and made in their due

constellations, of such small weight as some insipid ignorants have

pretended, but are convincing to any considerate and rational person, as

this one may manifest, where he is speaking of the Figure of a Lion

ingraven in a Golden Plate in these words: “The Figure of a Lion (he

saith) insculped in the fit hours, in a right constellation, doth not

act, but doth bring the beginning of the action, as S. _Thomas_ and

_Albertus magnus_ do testifie: not as a Figure and Image impressed

Mathematically, but that it may effect this or that preparation in the

thing figured: which may in divers moods receive the Celestial action

without difficulty: Because if the Image of a Dog, or an Horse, or some

other Animal were insculped in a Golden Plate, there would not be that

disposition of the matter, which doth accompany the Image of a Lion &c.

From whence (he saith) we conclude, that this aptitude to draw in the

Celestial virtue in the Figure, is not as Figure, but as the Gold is

formed more dense or thin, by the condition of the Image. For even in

looking-glasses, the variety of the Figure, doth bring a most vast

difference. For how much a Concave doth differ from a gibbous

Looking-glass, is even known unto old Wives.” Of these things also our

learned Countreyman _Roger Bacon_, who was second to none in the secrets

of Art and Nature, doth teach us thus much: “But they who know in fit

constellations, to do their works according to the configurations of the

Heavens; they may not only dispose Characters, but all their operations,

both of Art and Nature, agreeable to the Celestial virtues. But because

it is difficult in these things to know the certitude of Celestials;

therefore in these there is much error with many; and there are few that

know to order any thing profitably and truly.” But we shall shut up this

particular with that memorable and irrefragable responsion of

_Paracelsus_ to the common objection, which in English runs thus: “But

(he saith) they will thus urge; how comes it to pass, I pray thee, that

Metals, with their assigned Characters, Letters and Names, should

perform such things, unless they be prepared and made by Magical and

Diabolical power intervening? But (he saith) to these I return this

answer. Therefore thou believest (as I hear) that if such things be made

by the help of the Devil, then they may have their force and operations.

But should not thou rather believe this? that also the Creator of

Nature, God who dwelleth in the Heavens, is so powerful, that he in like

manner can give and confer these virtues and operations to Metals,

Roots, Herbs, Stones and such like things? As though forsooth the Devil

were more strong, more wise, more omnipotent, and more powerful than the

only Eternal, Omnipotent and Merciful God, who hath created and exalted

their degrees, even of all these aforesaid Metals, Stones, Herbs, Roots

and all other such like things that are above, or within the Earth, and

do live and vegetate in the Water or Air, for the health and commodity

of Man?”

This argument we desire that any of the Witchmongers or Demonographers

should answer, ere they conclude so strongly for the power of Devils and

Witches.

[Sidenote: Exod. 8. 19.]

So we conceive we have sufficiently proved that what _Pharaohs_

Magicians did perform, might rationally, and probably be brought to pass

by Natural Magick or confederacy, and sleight of hand, without any other

Diabolical assistance than what was mental and spiritual in regard of

the end, which was the resisting of _Moses_. And by all they did, as in

changing their Rods, bringing in of Frogs and changing Water into Blood,

it doth not rationally appear, that they had any supernatural

assistance, for then they could not have been so amazed at the miracle

of turning the Dust into Lice; for what skill did the Devil want that he

could not perform this? If by his power the former things were brought

to pass, could there be more difficulty in doing of this, than in the

bringing of Frogs? Neither could their Legierdemain have failed them but

that they were surprized, and taken unawares, being not provided to play

all kind of tricks, but only some few for which they had made provision.

And so to excuse their own inability, they cryed out, _this is the

finger of God_; a pitiful shift to excuse their own knavery, and

couzenage, for there could be no more of the finger of God in this than

the former, but only a shift to put off their own shame.

Another place from whence they would draw arguments to maintain the

power of the Devil and Witches, is the Story of _Balaam_ in the Book of

_Numbers_, from whence in the first place they would conclude that he

used wicked and Diabolical Divinations, and that by words he could

either bless or curse. In answer to which we shall give these pressive

reasons.

[Sidenote: _Reas. 1._]

[Sidenote: Numb. 22. 6.]

[Sidenote: Numb. 23. 8, 23.]

1. Though it might be granted that he used Divinations that were not

lawful, yet what is that to a killing and murthering Witch? Surely

nothing at all. And though _Balak_ believed that _whosoever he blessed

were blessed, and whosoever he cursed, were cursed_, and therefore

fetched him so far, yet there is nothing apparent to prove that _Balaam_

could do any such matter, and from _Balaks_ belief to _Balaams_

performances proceedeth no argument, for his belief that he could either

bless or curse, did not confer any power to _Balaam_ to produce such

effects withall. And _Balaams_ blessings, or cursings might be

intentional, and declarative, but could not be effective, for he

confesseth a great piece of truth: _How should he curse, whom God had

not cursed, or how should he defie, whom the Lord had not defied?_ He

might have done it verbally, but it would have been frustrate, and to no

effect, and therefore he concluded: _Surely there was no inchantment

against Jacob, nor no Divination against Israel_.

[Sidenote: _Reas. 2._]

[Sidenote: Chap. 24. 1.]

2. And though it be said, that he went not as at other times, to meet

Auguries (for as we have before shewed, the word doth properly signifie

that) It must be understood, and is manifest that at the former times he

went to attend solitarily what the Lord would say unto him, and those

two times that he went before was only to meet the Lord, to hear and

receive what he would say unto him. But here he did not, nor had need to

go, for the Spirit of the Lord came upon him, and he took up his

Parable, and prophesied. Where though his going to meet the Lord, be

called to meet Divinations, yet it cannot be taken in the worse sense,

for unlawful Divinations, but for such as were sent him and taught him

by God, by Visions, Angels, Trances, or other such like wayes as God in

those times used to reveal his Will to his Prophets by: For from first

to last, it appeareth that he neither professed, nor did (in this case)

utter any thing but what the Lord commanded him, and so was no false

Prophet.

[Sidenote: _Reas. 3._]

[Sidenote: Numb. 22. 18.]

[Sidenote: _Ibid_ _c._ 24. 4, 16.]

[Sidenote: _Vid. Caten. Aur. Tho. Aquin._ _p._ 10.]

3. He was no false Prophet, that is, he had, nor used any Divinations,

but what he had from God, is most clear from these particulars. 1. When

_Balak_ first sent messengers unto him, his responsion was: _If Balak

would give me his house full of Silver and Gold I cannot go beyond the

word of the Lord my God, to do less or more_. “Whereby it is apparent

that he feared the Lord Jehovah, and calls him his God, thereby shewing

the confidence that he had in him, and that he acknowledged him for his

only God. 2. In the whole transaction of the business betwixt him and

_Balak_, he never took upon him to declare any thing, but what the Lord

would say unto him, neither did he at all vary from the same in the

least tittle.” 3. He confesseth all along, _that he had his eyes opened,

and that he heard the words of God, and had seen the vision of the

Almighty, falling into a trance, but having his eyes open_. And these

were things that were not peculiar to any, but such as were the true

Prophets of the Lord Jehovah. 4. The truth of his Prophecie, which was

of the Kingdom of Christ, and the Glory and Dominion of it, with the

prosperity of his people, doth plainly evince that he was a true Prophet

of the Lord, and that his Divinations came from the Almighty. And this

caused S. _Hierome_, and some other of the Fathers believe, that by this

Prophecie of _Balaam_, the _Magi_ or Wise men were directed, to come to

_Hierusalem_ to seek and worship Christ the Saviour of the World.

[Sidenote: _Reas. 4._]

[Sidenote: 2 Pet. 2. 15, 16.]

[Sidenote: Jude 11.]

[Sidenote: Revel. 2. 14.]

[Sidenote: Jonah 1. 3. & 4. 1.]

[Sidenote: 1 Kings 13.]

4. Though this Prophet fell into hainous crimes, and enormous sins, as

tempting of God, who when the first Messengers came from _Balak_ unto

him, was positively commanded not to go with them, and yet as though God

would change his mind entertained them again, whereby Gods anger was

kindled against him. And though he was drawn _to love the wages of

unrighteousness_, and so was rebuked by the dumb Ass, and though _he

taught Balak to lay a stumbling-block before the children of Israel_,

and therefore had that judgment to be slain among the Midianites: Yet

none of these do conclude at all, that therefore he used Diabolical

Divinations, or had not what he declared from Divine Revelation, no more

than the flying of _Jonah_ to _Tarshish_, when he was commanded to go to

preach against _Nineveh_, or his repining at Gods mercy shewed to that

great City, manifested him to be a lying Prophet, or to use devilish

Divination. Neither the Prophets being seduced, _that cried against the

altar at Bethel_, before _Jeroboam_, by the old Prophet, _and his being

slain in the way by a lion, & his carkase left there_, did at all argue

that his Prophecie was false, or that he had not his message from God,

but they only shew, that even those that have been truly inspired by God

and been truly taught by him, have notwithstanding often disobeyed him,

and have had therefore fearful temporal judgments faln upon them, and

yet no argument that they used unlawful Divinations.

From hence also the Witchmongers use to urge a frivolous and groundless

argument which is this; that the Angel did speak in _Balaams_ Ass, and

therefore the Devil may speak in a Dog, or a Cat to a Witch, but this is

confuted by these reasons.

[Sidenote: _Reas. 1._]

1. What the Angel did there was by command and commission from God, but

we never read, nor can it be proved that the Devil is sent upon such

idle, and ordinary errands, to work a miracle, to speak in a Dog, or a

Cat, to a Witch; for God doth not work wonders for any such wicked and

abominable ends. And if he be not sent of God, he cannot of himself

perform any such matter, who could not enter into the Swine, without

Christs leave and order; but is kept in chains of everlasting darkness,

from whence he is not loosed, but when God sends him as an instrument to

accomplish his will, which is always for good and just ends, and not for

such execrable and wicked purposes.

[Sidenote: Numb. 22. 26, 27.]

[Sidenote: Verse 28.]

2. They take up a false supposition, for the Angel was not in the Ass

either essentially, or effectively, for at the very instant that the Ass

spoke, _the Angel was standing in a narrow place, where was no way to

turn either to the right hand or to the left_, and then _seeing the

Angel of the Lord she fell down under Balaam, and spoke_, and the Angel

could not both stand in the narrow way and likewise be in the Ass, in

the same moment of time, except we should grant that absurdity that a

creature may be in two distinct places at one and the self same time,

which was never yet allowed to any created being. But they openly belie,

and falsifie the words of the Text, for it doth not say that the Angel

spoke in the Ass, but that the Lord, (the word is _Jehovah_) opened the

mouth of the Ass. So that (we suppose) here is enough demonstrated that

from none of the places of Scriptures hitherto enumerated, any

colourable grounds can be drawn to uphold those particulars that we have

laboured to confute, and therefore we shall pass to another Chapter.