CHAP. I. Sir, you thought me too rigid, I thought I had been too remiss; This Text will de­cide the point, Whether this Doctrine of Devils, and Witchcraft, be not Demo­nomany, or the greatest Apostacy, that ever was, is, or can be, even in the worst of times?

THat these are the last times is no question, That in these last times, this Scripture hath been fulfilled in our ears, is altogether out of question. [Page 2]For our ears sure, have in these last times been filled full, [...], with Discourses, our eyes with Romances, and our heads with the Doctrine and belief of strange, and incredible things, of, about, and concerning Devils and Daymons. From whence in consequence, our Land of late, in the Rebellious times at least (not these of our Restauration I hope) hath been defiled and polluted, with blood of Innocents; and thence, I think it fol­lows, beyond all controversy, or question: That the Doctrine of Devils, is a most a­bominable Heterodox: yea, without this consequence of blood-guiltiness (which yet no doubt must aggravate), once, this it is an Apostacy, the great, or great­est that ever was in the World, or perad­venture ever shall, or can be. The Apo­stacy of these days, when all things grow worse and worse, the very dreggs of all the former Apostacies; an Apostacy, not from an innocent ceremony, an adiaphorous, circumstantial, or laudable custom of the Church, in the external worship of the most august God; but from a fundamental one: not from one such only, but from many, the most, and most needful, if not from all such. viz. From all these Truths men­tioned, chap. 3. vers. 16. The mystery of [Page 3]godliness, viz. The manifestation of God in the flesh, his power, his augustness, his universal goodness, his general comfort to the World, and his glory; in a word, an Apostacy from all these things, that should maintain, and uphold Christs honour: And an Apostacy from all those comforts, be­nefits, and beatitudes, that we could ex­pect by him: This is clear all of it; and this also, that it is such an Apostacy, that God had an especial mind, desire, and care to prevent and caution the Church a­gainst. The spirit speaketh it; The Spirit, not some Martyr, Doctor, Apostle, or Preacher; as either Paul, Apollo, Cephas, nay, nor any Angel from Heaven, these might all err. And he will not trust them barely with such a point, but speaks it him­self, The spirit speaketh; and that not only tacitely intimateth, or in obscure terms hinteth, but plainly, openly, clearly; and that not in dark Parables, Similes, Alle­gories, or enigmatical intimations, upon the imagination, but [...], in express terms, plain words; as a friend expresseth himself to his friend, mouth to mouth au­dibly: And what the Spirit opposeth it self against, so directly, so plainly, so di­stinctly, so immediately, must needs be a most transcendent, abominable, and pro­digious [Page 4]villany. In a word, it is an A­postacy from the chief fundamentals of Christian Religion; which as it is the highest crime that can be committed, as being a deserting, a renouncing, and as it were abjuring of these points, that are most necessary for the upholding of Gods Honour, and the comfort of our Salva­tion: So it is attended, with the most fear­ful consequents, irremissibility, and dam­nation inevitable, if perpetual. If we sin wilfully, after we have received the know­ledg of the truth, there remaineth no more sacrifice for sin, but—Heb. 10.26. Which Text, as it is but rigorously legal, and cruelly Boanergical, to apply it to every sin after conversion; so it is a merci­less pity, an unconscionable levity, a sow­ing Pillows under mens Arm-holes, and the strengthning of the hands of most de­sperate sinners, not to apply it to Apostacy, and to this Apostacy in special; yea, though it be not absolute and general. And indeed it may deserve their considera­tion (and that, their best) that are con­cern'd in it, Whether they that embrace this Doctrine of Devils, be not Witches indeed, both in Scripture-sense, and their own too; since they renounce Christ, God, and their Truths in many points [Page 5](and owning the Devil) would perswade others to do the like? So that I think, though there be many other great crying sins in the World, in this our World too, our Church and State, yet none greater, none so great as this; and therefore I may fitly, nay, must out of necessity (and woe unto me if I did not) set my self, especi­ally, against this most desperate, and most dangerous Heterodox.

CHAP. II. It is hard to eradicate this opinion, con­cerning Devils out of mens minds.

ANd though I know it will be an Her­culean labour, and as hard a task as to whiten a Black-moor, or despunge the spots of a Leopard, to eradicate this Do­ctrine of Devils from mens hearts, (since they have so long, and so strongly imbibed and suckt in this poison, and since some Learned Men, and Doctors (who write Christian) lay it down as a fundamental of their Creed, a point necessarily to be be­lieved to Salvation; since there are so ma­ny seduced Spirits, and Spirits that seduce; so many that speak lyes in hypocrisie, and [Page 6]so many that delight in hypocritical lyes (having I fear, their Consciences seared with an hot Iron) since 'tis so hard and diffi­cult to do this, I say, and almost impossible that I should do any good; yet since too, that which is impossible with Men, is easie and facil to be effected with God, yea, by Man in the concurrence of God): Yet will I on. Who can tell, but that there be Seven thousand Men yet, that have not, will not, dare not bow the knee to Baal in this great Apostacy? Or if they have, will yet upon warning given, return, repent, and recant? But should it be otherwise, yet, Liberavi animam meam, I have dis­charged mine own Conscience, and my re­ward may be with the Lord, though Israel be not gathered: This without question; Christs sheep will hear his voice, and for the rest, they shall one day know to the confusion of their faces, to the anguish and consternation of their Souls and Conscien­ces, That there hath been a Prophet among them.

CHAP. III. What this Doctrine of Devils is, and first negative, what it is not.

I Need not stop to prove that these are the latter times, as I said, nor that in these latter times iniquity shall abound, nor that then desperate Opinions, hellish Doctrines, and damnable Heresies will be broacht, abound, and be entertained. This is plain, Acts 20.30. 2 Pet. 2.1. But we need go no further than this present Text: The spirit speaketh expresly, that in the latter days some shall depart from the faith.—Apostacy, Apostacy from the Doctrine of Christ, to the Doctrine of Devils, will be rife in the latter days. Now the spirit speaketh expresly, That in the latter days, some shall depart from— This is it then that I pitch upon, That the belief, entertainment, or attention to the Doctrine of Devils, is the highest, gros­sest, and most abominable Apostacy that ever was, or shall be: It is the Apostacy of the latter times. There is no darkness nor difficulty in the terms, plain and easie all to be understood. [...], are Do­ctrines, [Page 8]Positions, or Teachings, [...], of Devils or Daymons, good or bad, Angels or Fiends. The worship of Angels is an Idolatrous Apostacy, and the Do­ctrine of Devils is no better, but much worse: And here [...], most properly, must signify not Angels at all, but Devils. Nor this Apostle, nor any of the rest in­deed, in all their Epistles, ever using this word distinctly for Angels, or comprehen­sively, as including Angels or Devils; but for Devils still distinctly, or bad Angels. The Helots were once Freemen of Laconia, but for some misdemeanour lost their free­dom, and were made Slaves. Will any Man now that hears of the Helots, think, That the Knights and Gentlemen of Lacedaemon are meant by that term? For though in some ca­techrestical sense, the whole Nation of the Lacedaemonians may be signified by that word, Helots, yea, the Gentlemen and Knights too possbly, to grant this also; yet that the Helots should signifie the Gentlemen ex­clusively, in respect of those Slaves, were very harsh: The term properly belonging to the Slaves, not to the Gentlemen of that Countrey. So when the Apostle tells us there will be strange Doctrines concerning the [...] ( [...], signifying properly and generally, Devils rather than Angels) [Page 9]will any Man think that the Apostle means Angels exclusively in respect of Devils, and not Devils rather, or at least Devils as well as Angels; and this tast for my Opinion is enough. Besides, it is here put in opposi­tion to those Angels, that lookt upon, ad­mired and adored Christ, as manifested in the Flesh, Chap. 3.16. The good Angels adore and admire him, for the incompre­hensible Mysteries and wonderful benefits that come in, of, by, or through his Incar­nation, and for the excellency of his power shewn in stupend operations, for the good, the exceeding great good of his Church, far above all that they could do, yea think or dream of. Thus was he preached to the Gentiles, believed on ge­nerally in the World, and for this, or thus, was he received deservedly into the high­est Glory. But in the latter days some will be so far from holding this Truth, That they will give heed to such Doctrines con­cerning Devils that will make them as ho­nourable as Christ himself, equalizing them and him, if not preferring them before him, for power and mightiness of operati­ons, as though these Devils deserved to be Canonized as well, and exalted to the right Hand of the Majesty on high. This may be the Paraphrase.

All the scruple is in the Grammar of the Text, [...] without [...] or any other preposition, The Doctrine of Devils. It is possible some may be (and yet it is a wonder any should be) so stupid, as to think that doctrine of Devils intimates the doctrines preacht by Devils, They (the Devils) the Doctors, the Preachers and Promulgators of some Doctrines, and the audible Trumpeters of them: but this is a wild interpretation, for it supposeth, 1. That Devils are speaking things, have the Instruments of Speech, can speak distinct­ly, and articulately what they will; and yet they are meer Spirits, immaterial and incorporeal Substances. A Spirit hath not Flesh and Bones, as ye see me have, Luke 24.39. 2. They should have the Pulpits and exercise there publickly; but How then should we know whether we ever heard a true Minister of the Gospel evan­gelizing it; or else fiends from Hell demo­nizing still. 3. This speech of the Spirit, would not seem to be so true; but rather improbable and incredible, since in One Thousand Six Hundred Years and more when we be come into the very last Times, we never hear of any such thing in truth; nor can possibly conceive how it can be: but yet the doctrine of Demons hath been [Page 11]rife, general and Catholick this thirteen or fourteen hundred years, and almost e­very-where entertained. 4. One part of the Spirits caution here thus should seem vain, frivolous and needless, though it be ushered in with most grave, and in most so­lemn terms: Now the spirit speaketh ex­presly. And who after such a preparation, or preamble, would not expect some won­derful strange or unusual things to follow, yea, some things that were inconceivable, or incredible without such a Divine Reve­lation? And yet one part of this wonder­ful Revelation should be but this, That Devils would speak lyes in hypocrisie, and have their Consciences seared,—which is a thing no Man can doubt of; if Devils speak, they'l speak lyes, as being lyars and hypocrites from the beginning; and that their Consciences are seared with an hot Iron, who can doubt, that considers what they are, Devils? 5. Forbidding to marry, commanding to abstain from meats, are things we know that came in, not by the Pulpetting of Devils, (though possibly, or rather but possibly by their suggestion) but by or through mens superstition, and covetousness. 6. One special means, and possibly the only means, That the Apostle proposeth here for the prevention of this [Page 12]Doctrine of Devils, is, To Refuse pro­phane and old wives tales, vers. 7. Re­fuse, reject, and contemn those, and such Fables as those, the fictions of Poets, the legends of Romances, and wild Dreams of Dotards. Without giving heed to such things, Men had never been seduced into the credulity of this mad Doctrine, but attending to, and believing of such wild conceits, it is almost impos­sible, but that they must be seduced into such Heterodoxes. We have a notable ex­ample of this, in the second of Nice, (by some called the seventh general Council) wherein, there were by some most Grand and Reverend Men (as they are counted) such wild, mad, shameless, and incredible lyes reported; that a Man of any Witt, Reason, or but common sense, would think the reporters most impudent Lyers, that they Vyed who should invent the most shameless figments; and that they were mad and senseless Ideots, that would, or could believe them: And yet by these most monstrous fables, confirmed they that I­dolatry of Image-worship. See how much prophane and old Wives tales, the dreams, lyes, & dotages of Men will prevail if heark­ened unto: And therefore was it a needful Caveat of the Apostle to prescribe (Refusing [Page 13]prophane, and old wives tales) for the pre­venting of this wild Doctrine, the Do­ctrine of Devils. If it be well observed 'twill be found undeniably true, That the ground and rise of this opinion, was alto­gether from such Tales as the Council of Ancyra plainly declares. 7. The words, Prophane and old wives tales, seem to be set in opposition to these in the former verse (words of faith and good doctrine): As also the hearkner to such Tales, to be op­posed to a good Minister of Christ, nou­rished up in the words of Faith and good Doctrine; he must refuse prophane and old Wives fables, and thus shall he be secure against this damnable Doctrine of Devils; and Apostacy from the fundamentals of Christian Religion: Prophane and old Wives tales being the chief, if not only means of being seduced in this particular. 8. All the particulars of this Prophesie, are in our sense evidently fulfilled already: E. G. Forbidding to marry, and com­manding to abstain from meats, giving heed to seducing spirits, and giving heed to the Doctrine of Devils or Daymons: For what is there that is more generally en­tertained both in Papistry, yea, and in Protestantism too; than doting and dan­gerous, if not damnable Doctrines, con­cerning [Page 14]Angels, Genii, Spirits, Souls of men spreeting, Fiends, Devils,—which may be all called Daymons. This Pro­phesie in our sense, is fulfilled evidently enough in all the particulars; but not one particular of it so much, no not one, in Sixteen hundred years fulfilled, if by Do­ctrines of Devils, Devils in the Pulpit, Preaching Devils, be understood: For in all this time, we do not yet read in any tolerable Author, yea, or Legendist, of so much as one Devil, that ever Preached so much as one Sermon, or vented one Doctrine out of the Pulpit, nor that for­bad Marriage, or commanded by his Do­ctrine to abstain from Meats. I will not hence infer, That those Doctrines (that forbid marriage, and command to abstain from meats) are tolerable still hitherto; because it cannot yet be proved, that they were the Dictates or Doctrines of Devils Pulpetting it: But this I will say, That it is more honourable, august, and credit­able to the spirit of Truth, That such an interpretation should be embraced con­cerning his words, as may make them con­sonant to Truth by the event, at least within the compass of Sixteen hundred years, in one particular at least: Not such a one, as that in all that long, large and [Page 15]vast tract of Time, there can be found not one particular instance for the proof, so much as of one particular of these several predicated, to be fulfilled, likely to be fulfilled, or countenanced by the success; but this might very well have been passed over as a meer Need-not: But that some men are mad in their opinions, conceits, and dreams; and as That was, so it is ab­surd, to say, That the suggesting, or in­jecting of wicked Doctrines into mens hearts, is that which is here meant. Let it be at present supposed (and no Demono­logist I think will oppose the supposition) That the Devil then did, and now doth, inject wicked thoughts, heresies, villanies into mens hearts; yet then, he being e­qually Devil, and Men equally seduceable by him, then, as now, That he should in­ject villanies more multitudinous for num­ber, or more abominable for nature, now, than then, can hardly be supposed. 2. It is the general opinion of Demonologers, That by Obsession, and Possession, the Devil domineered more unrestrainedly o­ver the World in the Primitive times, than in these latter; and if so, Why not by injections too as much? I see not. 3. That Doctrines as wild, were broached about the time the Apostles wrote, as ever were [Page 16]in any time afterward (except it be this Doctrine of Devils here spoken of) is beyond controversy, as is evident by the mad Doctrines of the Simoniani, Pyletii, Hyminaei, Alexandrii, Nicholaitani, Py­thagoraei, Gaulonitae, Nazaraei, Judaeo-Pa­gani, Mosco-Christiani, Platonici, Her­mogonistae, Pharisaei, Sadducaei, Essaei, He­rodiani, Egyptii, Gnostici.—4. Again, had the Apostle meant Doctrines suggested by Devils, or Doctrines so wicked and abominable, as none but Devils would, or could be supposed the Authors of them, he might have said, [...], devilish Doctrines, or, [...], Endoctrinating or Teaching Devils; as afore [...], deceiving spirits. And yet 5. I add, The Doctrines here by the Apostle mentioned, are but poor, small, petty, trivial, and inconsidera­ble Heterodoxes, in comparison of those broached concerning Devils in these latter days: What are Prohibitious of Marriage, and Injunctions for the abstinence from some kind of meats, in comparison of comparing, yea, of preferring of Saints and Martyrs, yea, Devils and Witches, and abhor such base Varlots with, or before Christ, for stupendious miracles? Did the Holy Ghost speak so expresly against those [Page 17]lesser, smaller, pettyer and more trivial Heterodoxes, and omit to speak against those greater, grosser, more villainous, yea, most blasphemous, most idolatrous, and most sacrilegious Doctrines? 6. Some of the Ancients, as Epiphanius by name, adds [...] to [...], Fables or idle Tales, and Doctrines of Devils; somewhat consonant to that, ver. 7. Refuse prophane and old wives fables. Doth not this shew the subject, not the delators of those Fa­bles? Old Wives, old Grannams, old Gos­sips, old Mother Mid-nights, will spend whole Nights and Days, in Tales and Fa­bles concerning Devils and Daymons. 7. (Giving heed to seducing spirits, and doctrines of devils): As well followed by [...], which may very, nay most properly may, if not, must be ren­dered, by or through the hypocrisie, kna­very, or deceit of Lyers, Fablers or Tale­tellers: Somewhat answerable to what we read, Eph. 4.14. [...];—And Rev. 18.23. [...], by the Legends, Fictions, and monstrous Fables, of Monks, Fryers, and other such vain varlots, are the People seduced into most absurd opini­ons concerning Devils. These words here, [...] [Page 18] Rev. 21.27. Intimate but one and the self­same kind of Persons, Fablers, Taletellers, Inventers or Forgers of Lyes, the broach­ing or suggesting of such Doctrines by De­vils, cannot be then the thing here meant. [...], is, by or through here, intimating the cause, instrument, or means, as in the pla­ces above cited; Eph. 4.14. Rev. 18.23. and many hundred places besides.

CHAP. IV. What the Doctrine of Devils is in the Af­firmative.

THese words then, [...], I interpret, Doctrines of, about, or concerning Devils, though without a Preposition, as intimating the Subject not the Authors, the Matter not the Doctors, the De quibus, not the Per quos; so we say, Historia animalium, the History of Ani­mals, not that the Animals wrote the Hi­story, but that the History was written of, about, or concerning Animals: So Legen­da Sanctorum, Doctrina Philosophorum; and thus the Prophet too, Quasi Luctum unigeniti, as the sorrow of an only Son, not sorrowing, but sorrowed for, Amos [Page 19]8.10. And this Elleiptical way of speak­ing, by the omission of a word, especially of a Preposition, is elegant, and in Scrip­ture often used. As [...], for [...], John 11.44. So, [...], Heb. 5.1. where [...] is omitted. So, [...], Mark 6.7. 'Tis a mad and wild gift Christ gave his Disciples, he gave them the power of unclean Devils; thus it runs, without the supplement of the Preposition, yet is not the Preposition inserted, but must be understood; and the sense is clear and plain, he gave them power o­ver unclean Spirits. Here too, vers. 2. [...], for [...]. Nay, and vers. 3. One principle verb or leading word is altogether omitted: Forbidding to marry and to abstain from meats, the sense is harsh and unsavoury, unless we supply (commanding, or some such word) and commanding to abstain from meats. So would this sentence be harsh too, and odd if we read thus; Giving heed to doctrines of Devils, speaking lyes in Hy­pocrisie: So joyning, Per appositionem, speaking lyes and Devils together, as one thing, the Revelation would be ridicu­lous, as afore. The Preposition [...] must of necessity be supplyed of, about, or [Page 20]concerning Devils: And [...] too, if we stick to this expression, doctrine of devils, speaking lyes in hypocrisie. But the plainest and easiest reading is, as is intimated afore, [...], by the hypocrisie of lye-tellers; by the de­ceit, knavery, villainy and falsehood of Legendists, Tale-forgers, and Fable-fag­gaters; and thus, Devils or Daymons must be the subjects of those Fables, and lying Men the Authors. And now here thus we have a Prediction. 1. That the doctrine of Devils would be brought in­to the Church. 2. Men would be very apt to entertain this Doctrine. 3. The means, way or course, by which this Doctrine should be brought in, by forged lyes, false inventions, and hypocritical fa­bles: But this is not that that I mean, but that the broachers of this doctrine of Devils are so plainly described, and indigitated here, that we may as easily know, who they be that are here meant, as we can know a shaven Monk, or Fryer by his shaven Crown, from an honest Man. 1. They are Lyers, [...]. 2. Prating Lyers, venting their lyes in words, and Prate, and Print, and Preach too. [...]. 3. Upon a knavish design; [...]. 4. A spiritual kna­very, [Page 21]or knavery in respect of spiritual things. Hypocrisie in Scripture-phrase, is used to express a knavery of such a kind most commonly. 5. Shameless Lyers, though they know their prate to be meer lyes, yet will they not conceal, but lo­quaciously, impudently, boldly vent them, [...]. 6. As Brazen-fac'd, so Iron­hearted, Having their consciences seared as with—not caring what mischief, even to mens Souls, they do by their abomina­ble lyes. And yet, 7. The broachers of this doctrine of Devils are further yet pointed at in these words, Forbidding to marry, and a commanding to abstain from meats.—Now if there have not here­tofore been, and yet now are, many such broachers in whom all the particulars a­bove-mentioned do meet, within the Popedom; if there have not been, and yet are even in Protestantdom some too, that have, and do give heed to such doctrines, then is not this Prophesy as yet, nor ever will, in any sort be fulfilled: But it is as clear as the light even at noon-day, That there are an abundance of such Doctors or broachers of this do­ctrine in the Popedom, as appears by those volumns of Legends, those decades of Romances, those huge tomes of Fables [Page 22]that have been obtruded upon the World, by Monks, Fryers, and other shavelings there: It appears also by the many far­dles, faggots and bundles of Scribbles, though by Divines, Doctors, and Philo­sophers among Protestants, in vindication of that doctrine; That there are an a­bundance of broachers and Doctors, as well as Sheepish followers and Apish imi­tators, who give heed to this doctrine of Devils: So that the Spirit needed indeed to speak expresly against it; and against it here. Here he doth speak expresly; but though so expresly against it, he hath and doth still speak; yet some will Teach, and others give good heed to it: So apt eager and wilful are Men, to refuse whole­som doctrines and the words of Truth, that their itching ears may be filled with prophane Fables, incredible Lyes, and monstrous Tales of old Wives, which turn them from the Truth, to the em­bracing of this doctrine of Devils. This interpretation is consonant to Grammar, to the letter of the Text, and is fully justified by the success in all the particu­lars, and therefore cannot I think, be excepted against. The doctrine of Devils, is the opinion, tenent, or Teach, of, a­bout, or concerning Devils; their won­derful [Page 23]power, and most prodigious opera­tions: This is the sum and drift of this Tract. There is not here any, the least intention so much as to insinuate, 1. That there be no Devils. Or 2. That they are not abominably villainous in themselves. Or 3. That they are not mischievous, to the utmost of their power, against Man­kind: But only, That they have not such an unlimited, irresistible, and omnipotent power, as Demonologers idolatrously at­tribute to them; especially in Physical or natural things, what-ever their power may be in respect of Morals. That is another question.

CHAP. V. The Doctrine of Devils abuseth the blessed Lord Jesus Christ mightily: And that first in general.

THis doctrine of the unlimited power of Devils in naturals, thus by Chri­stians entertained, is the highest and most abominable Apostacy, that ever was or can be in respect of Christ. We need go no further than this very Text for the proof of this. This Text no doubt is set in opposition to the last verse of the former Chapter; where the Apostle having spo­ken of the Mystery of Godliness by the manifestation of God in the flesh, the wonderful operations of this God-man Christ, the admiration Angels had for him, his universal goodness as offered to all Men, the belief that was generally through­out the World, against all credibility yielded unto him, his glorification, and in his, ours: He subjoyns this, That there shall be a departing from the faith: What Faith? Why, from the Faith of the par­ticulars before mentioned. However, in what shall this departure be manifested or [Page 25]shewn? Why, in part and specially, by giving heed to seducing Spirits and do­ctrines of Devils: So that the giving heed to, the attending, observing, en­tertaining or believing of this doctrine of Devils, is a denying, refusing, reject­ing of, or a departing from those great Mysteries and fundamental points of the Christian Religion: As particularly, a denying of, or a departing from, or a rejecting of that stupend miracle of Christ's Incarnation, and the benefits that proceed from it. 2. An abusing or vilifying of his most wonderful operations. 3. A taking off of that great admiration, that Angels had before justly of him. 4. A denyal, or abusing of that universal good­ness which he offered unto all mankind. 5. A vilifying of that wonderful recep­tion of his Doctrine and Gospel through­out the World at the first Preaching, though for the strangeness of it to Mans natural and carnal understanding, so un­likely to be entertained. 6. The mag­nificence of his installation in Glory. He that turns Jew, Turk, Pagan, doth not possibly for substance abuse Christ worse, than he that heartily and in its latitude embraceth this doctrine of Devils, though he may indeed retain the name of Chri­stian: [Page 26]The difference is only in the cir­cumstance or manner, the one wilfully, desperately, obstinately; the other as 'tis hoped, but out of ignorance, inadverten­cy, mistake, and interpretatively: But the same substantial Apostacy in both.

CHAP. VI. This Doctrine of Devils draweth men off, particularly, from that most comfortable and fundamental Article of the Christian Creed: viz. The Incarnation of the Son of God.

I Shall touch but upon some of the for­mer particulars, the rest will easily be guest at, when it shall be manifested in some chief of these, That this doctrine of Devils draws men off from them. And first thus, The manifestation of God in the flesh, or the Hypostatical Union of the Godhead to the Manhood in one per­son, was heretofore, and now too still ought to be accounted, The great mira­cle of the World, The Miracle of Mi­racles, The most stupend Miracle that e­ver was, shall or can be wrought, by omnipotency it self; but if there be a [Page 27]possession of Men by Devils (as Demo­nologers give out, Preach, Print, Pub­lish and Promulgate) then must this stu­pend and most miraculous work of Om­nipotency shrink into nothing, or at least into Ʋnum e millibus, into an ordinary and common feat; it is but an ordinary usual and common prank, no more than Devils do, and can do every day, every hour, every-where if they please. It is possible that the Demonologers will strain hard, to wring out some nice, obscure, or critical difference between this true and unquestionable Union of the two natures in Christ, and this fained one of Devils to Men; but certainly, if as De­monologers say, a Devil or an evil Fiend can act mans body, so as to move, carry, roodge, hurry, transport it as he plea­seth, make it light or heavy, quantitive or not quantitive, visible or invisible too, make it swim like a piece of Cork, dive like a Fish, fly like a Bird, the natural capacity of such a Person, yea his Reason, Will, Intellect, Judgment, — all the powers and faculties of his Soul, being not only guided, governed or directed by, but swallowed up and metamorpho­sed into the will, humour, nature, con­dition, inclination—of the Devil; the [Page 28]difference I suspect, will be very nice, or rather none at all. This once, the Apostle puts the Mysterium magnum up­on this, That God was manifested in the flesh; and is not the Devil too, and that in his utmost Devilship, and that in the flesh also manifested, according to this feigned possession or incarnation which this doctrine of Devils attributeth to him.

I have in another place toucht upon the particular mode of the Hypostati­cal Union of the two natures in Christ, and have shewn, That as that was [...] Substantialiter; [...] Inconverse; [...] Indivise; [...] Inconfuse; [...] Communicative; and lastly [...] Inseparate: So according to the doctrine of Devils is the coagulation of Devil to Man in the possessed, in all and every respect answerable. I shall there­fore here now add but these few parti­culars. 1. That this Union of Devils to Men, in this supposed Possession, seems a more difficult, hard and more unintel­ligible miracle, than that of the two na­tures in Christ: That being but the co­alescency of two Natures into one Per­son, this the jumbling together of two numerical distinct and subsistent persons [Page 29]into one Individual; There may in na­ture, as it were, be some kind of dark Adumbration of that; some instance in the Misseltoe growing out of, or upon, and subsisting in the Oak, without any proper subsistency of its own: But how well this agrees, let the Authors of the conceit well consider (There was, it is generally known, throughout this King­dom) not many years since, a Person, that had another body, living creature, or (if you will) another Person grow­ing out of his side, but subsisted meerly by, and in the other Person, as a Ciens ingrafted doth in the Tree: But best of all, is this the Hypostatical Union of the two Natures in Christ, adumbrated by the Union of the spiritual and corporeal parts in Man: For as the reasonable Soul and Flesh is one Man, so God and Man is one Christ, as the Athanasian Creed hath it. There be many resemblances of this it seems, but not any kind of ad­umbration as yet found in nature, how to shadow out the consubstantiation of two perfect, compleat and subsistent in­dividuals in one person: And yet, which is considerable too; 2. God thought it needful to send an Angel, even one of his mightiest, most honourable, most elo­quent, [Page 30]and most powerful, even the An­gel Gabriel, to the blessed Virgin her self, To perswade her into the belief of the possibility of that, whereas (they say) That the Union of Devils unto Man, is easily credible, and generally believed without half that trouble: Strange, That the stranger thing, should be more easily believed, than the easier! 3. But yet further, There was great ado, and much trouble about it, To unite Man to God, the omnipotency of the holy Ghost, and the power of the Almighty God were imployed, and all needful for the effecting of it: Where the Devil (as the Ichneumon into the Crocodile) can slip into mens mouths with ease as they gape, and possess them wholly as their own members: And yet again 4. In the Judg­ment of God himself, It was needful, That much time, even Thirty years and more, should be spent, (I will not say, for the subjugating of the Manhood to an obe­diential subjection towards the Godhead, but) for the clearer manifestation of the reality of that Union; yea, and Three or four years of continual Miracles to boot: Where the Devil can incarnate himself, possess, or enter into a Person, make him subservient to his will, beck [Page 31]or nodd, and manifest himself unquesti­onably to be the Dominus fac totum in the Person, and all that with the turn of a hand in an instant. 5. I might add God never did that Miracle but once, the Devil doth such as are parallel every way, and Super-paramount to it every week, and day, for many Thousand years together; so that in truth, the De­vil seems to be the greater Miracler, as out-doing, out-going, out-stretching the Omnipotent God, in that very particular that he counts his Master-piece. God manifested in the flesh, is no such great Mystery, the Devil can, and doth do as great, or greater every day. Oh into­lerable opinion! that yields such blas­phemous results; Devilmongers will no doubt disclaim this charge, but they shall never be able to evade the guilt.

CHAP. VII. It undervalues Christs Miracles, in that it allows Ejection of evil Spirits to Devils and Witches.

BUt Secondly, as this Doctrine, in the point of possession, undervalues the Mystery of Christs Incarnation: So doth it more abuse Christ in the crotchet of Dispossession. A Devil, nay, a Witch (say they) by the Devils power, can eject or cast out Devils out of any one possessed: First, out of a Person where there never was any Devil. But Christ saith, Satan casts not out Satan, else his house should be divided, and his Kingdom could not stand: And yet hath and doth it stand ever since, though, at least (as the doctrines of Devils assert) Satan hath cast out Devils or Satan, all the World over, for these Sixteen hundred years: Thus therefore, this doctrine makes Christ a lyer: And which is as bad, it attributes more power to the Devil, than ever Christ (though he appeal to his stupend works for the justification of his Godhead) ever exerted while here [Page 33]on earth. Christ never so much as cast out one Devil; I know men generally run away with this conceit, because of these notions, cast out Devils, or cured a Demoniack, or one possessed as we render it: But if we consider, That the Scripture speaketh but according to the mode and phrase of times then, where­in (according to the conceit of Plato­nizing Pharisees) all great diseases, affli­ctions or distempers, wherein they thought (as they did in all almost) That there was [...], some extraordinary and super­natural agency; we may, and will be easily satisfied, That when Christ is said to cast out Devils, they were but dan­gerous diseases, uncommon maladies, or extraordinary distempers, or else (some­times sins) that are meant.

CHAP. VIII. Christ cast not out Devils: What is meant by Devils, where Christ is said to cast them out?

CHrist himself, in his return to John's Message, or Quaery, (Art thou he that should come, or do we look for ano­ther?) speaks nothing, but of curing Di­seases and Preaching the Gospel: Not a word of casting out Devils, though in the same hour, he had cast out one, Luk. 7.19. (Whatever is meant by it.) But could he have satisfied John better, than by saying (Devils also are cast out) if he had cast out any Devil really? And yet not a word of this, in his An­swer unto John Baptist; nor (which is as remarkable) doth St. John (though he set himself upon that point especially to prove the Godhead of Christ producing many, yea very many, very great, and stupend Miracles done by Christ) yet doth he not so much as hint at that of ejecting Devils: A great oversight, in such a Person, in such a business, to neglect such an Argument, if any such [Page 35]thing had ever been! This would have proved him to be God indeed, and his Power paramount above all Principalities, and Powers, and Thrones, and Domini­ons, and so God without controversie or dispute: But he urgeth it not, and there­fore we may well conclude (if we will not think, that he betrayed the Cause) That there was no such thing: Besides, Demonium habere, vel Demoniacum esse, are most properly and most fitly render­ed Madmen. When some said, In furo­rem versus est, or he is mad; others said he hath Beelzebub or a Devil, (as being in their conceit but one and the self-same thing). Mark 3.30, 21, He hath a Devil or is mad, seem to be Synoni­mies, and to interpret one the other. John 10.20. So because of that mad, wild frantick speech of his (as they ac­counted it) If any man keep my saying, he shall never see death: Now say they, We know that thou hast a Devil and art mad: For none (thought they) but a Madman, would have vented such a wild word, John 8.51, 52. And therefore Maldonat (a Jesuite, and one that up­held the doctrine of Devils and posses­sion, as much as any Man, for the main­tenance of Purgatory) Alii putant— [Page 36](Alii in the Plural number, 'twas not one single Doctors, Fathers, Schoolmans opinion, but a number of them): Some think. That this word, Demonium habere, or Demoniacum esse, modum suisse loquend [...], quo non significarent eum vere habere Demo­nium, sed motae esse mentis, delirare, in­sanire—To have a Devil was a kind of phrase or form of speech, by which they did not intend, or mean the Person truely and indeed had a real Devil with­in him, but that he was distracted, fran­tick or mad. Joh. 10.20, He hath a de­vil and is mad. 7.20. Thou hast a De­vil who goeth about to kill thee, or thou art mad to think so. John 8.48, Say we not well, thou art a Samaritan, and hast a Devil? Why a Samaritan, but because they thought him mad? The Sa­maritans held odd, wild, mad opinions concerning God, his Worship and Reli­gion; the Jews therefore thought them mad, as the Samaritans did the Jews, upon the account of dissonancy in Reli­gion and Tenents; Wherefore came this mad fellow to thee? Kings 2.9, 19. And so the Jews thought of John Baptist, be­cause of his strange food, raiment, life, and doctrine, That he was mad or had a Devil: They say he hath a Devil, [Page 37] Mat. 11.18. It is very improbable, That the Jews, (who so generally fre­quented Johns Preaching, and heard him so gladly) thought him to be possessed with a Devil, and yet some of them might think him to be a little crazed in his intellectuals: Nay, generally it seems the Gentiles as well as the Jews, thought all these men that held any new, strange, or unheard of Doctrines in Religion, to be mad. And hence Festus to St. Paul, Thou art besides thy self, too much learning hath made thee mad: Act. 25.24. It was the strangeness of Pauls Doctrine, that made Festus think him mad; so did the Jews think the Samaritans to be mad, and possessed with Devils; yea, and Christ also, upon the same account, for the newness, strangeness, or madness of his Doctrine (as they accounted it): Demonium habere, or Demoniacum esse, in Scripture-phrase, is to be mad.

And indeed [...], deriving its pe­degree from [...], can hardly signifie any thing else properly, but some such great, extraordinary, and unusual afflicti­on from God, such as is madness: And so indeed is the Word used by Polybius concerning Antiochus, [...], he was mad, and Plutarch useth it in the same [Page 38]sense, and why should we not in Scrip­ture interpret it so too, when both the word and sence of the Text will bear it? Besides, did ever any of these Demoni­acks mentioned in Scripture ever do any thing or things, act or acts, feat or feats, that a meer madman without a real De­vil, doth not, may not do, and often doth? Is there any such act, any such feat recorded of them by any of the E­vangelists? They cryed, they roared, they talkt foolishly, ran into mountains, and desarts, and tombs, cutting them­selves with stones, brake their fetters, were mischievous to Passengers; but have not, may not, do not Madmen do all these things? By their works ye shall know them, saith Christ; why, how, where­fore then, may they not be Madmen, and Madmen meerly, that are meant by Demonium habentes, or [...]? I add this, Christ himself confesseth that what he cast out, that the Children of the Pharisees cast out too, Mat. 12.27. And argues largely from it, to justify himself and actings: But never did or could the Pharisees Children cast out re­al Devils; otherwise Men should be stronger than Devils, Flesh than Spirits: And yet a stronger than he must come [Page 39]upon him to dispossess him without doubt; And is Man stronger than the Devil? Can Tom Thumb with his Rushen Spear, dismount King Arthur and all his Knights? No more can meer Man dispossess the Devil; especially, if he be so omnipo­tently powerful, as Demonologers pre­dicate him. Devils in Scripture are set out as powers in the abstract, Men as the abstracts of weakness: Now that weakness in the abstract, should dispossess power in the abstract, is, I think alto­gether inconceivable by any humane in­tellect. Canst thou draw out Leviathan with a fish hook, (said God to Job) or can a Crismer, a Child of a span long, bind Behemoth with a rushen cord?

In short thus, all that the Children of the Pharisees cast out, were Diseases, not Devils; all that Christ cast out, was but what the Children of the Pharisees cast out; therefore all that Christ cast out, were but Diseases and not Devils. And is it not now, then a most monstrous Apostacy, and most intolerable Idola­try, and that even to the Devil himself, to attribute such an excellency of opera­tion to the Devil, which was never ex­erted by Christ himself, indeed could not; because there was never occasion [Page 40]for it. Well, this is one result of the do­ctrine of Devils, it is an Apostacy from that fundamental Truth, God manifested in the flesh. This was almost (but it must not be) forgotten here, That though Christ cast not out any real Devil pro­perly so called; yet curing Diseases in such a manner as he did, He manifested forth his Glory and Godhead, as fully, and as much, as if he had indeed cast out real Devils; but of this in another place. I have spoken fully enough. I shall on­ly add this here, If they had been indeed real Devils, or infernal fiends that Christ cast out, there might peradventure have been possibly some probable ground, of that stupend blasphemy of the Pharisees, viz. He casteth out Devils by Beelzebub.— In some sort it might be credible, either by some favour, connivance, comply­ance, complotment, or else envy, hatred, opposition of Devils; so that it had been no miracle or argument at all, to prove his Godhead. That he cast out Devils; a Simon Magus, an Apollonius, yea an or­dinary Witch have done as much: But there could be no complyance, compact— envy, hatred—between Christ and Di­seases. The curing therefore of Diseases, in such a manner as he cured them, was [Page 41]more for Christs Honour, and the proof of his Godhead, than (if per impossibile, there could be any such thing) the cast­ing out of Devils or infernal fiends could have been.

CHAP. IX. Christs Works prove his Godhead.

I Proceed to a Second: The doctrine of Devils detracts, and apostates from another special excellency of Christ: Justified in the Spirit, in or by the Spi­rit: Where by the Spirit no doubt is meant, the might, power or excellency of Christ, to do great wonders, and stu­pend miracles, as Mat. 12.27: But if I by the spirit of God cast out—Justi­fied in, or by the Spirit as the Apostle phraseth it, is, declared to be the Son of God by Power, Rom. 1.4. A Man ap­proved of God, [...]. by powers, or mi­racles, Acts 2.22. And God anointed him with power; which is here called Spirit, Acts 10.38. Virtus potentia (que) regis Mes­siae nomine spiritus intelligitur, justificatus spiritu, hoc est, virtute sua qua miracula e­didit: Zanchy and all others upon [Page 42]the place. Well then, Justified in or by the Spirit, is, declared, manifested, and proved to be the Son of God, by his works, miracles and wonders: By these he pro­ved what he pretended to be; viz. That he was the Saviour, Messias, and the Son of God: And this truely is the ground of our hope, the foundation of our joy, the corner-stone of all our comfort. If he were not the Son of God, if he by his works did not prove himself to be the Son of God, our hopes are perished, we are cut off for ever, we may go to Em­maus when we will, we are of all creatures the most miserable, the most besorted, the most befooled and deluded people in the World; when we think that our Anchor is well and firmly fix'd, it hangs but in a wave: We believe in Christ, as a God who is able to save us; yet then, he that we believe in thus, is either no such thing, or (which is as bad) we have no sufficient grounds to believe it, or at least his own Argument to prove it, is not suf­ficient, which must needs make his God­head suspicious, as not being Infinitely wise.

CHAP. X. Christ proves his Godhead by his Works.

NOw the proof that Christ brings for his Godhead; That he was the Messias, the right object of our Faith, the Basis whereon we might with assurance enough build our comfort and Salvation, was his works: To these he appeals, To these he provokes: By these he justifies himself to be God and the Saviour of the World, and by these only, upon the mat­ter, endeavours he to establish us in that fundamental Truth. If I do, though ye believe not me, believe the works, that ye may know and believe, that the Father is in me and I in him, John 10.37, 38. And Believe me that I am in the Father, and the Father in me, or believe me for the very works sake, Joh. 14.11. The only Argu­ment, or at least the commonest he useth is, that of his works; This is the ground that he would have us go upon, for our belief, comfort and salvation; this is that that the Apostle urgeth, Declared to be the Son of God, by power, Rom. 1.4. This was it that urged his Disciples to believe [Page 44]in him at first, John 2.11. The Noble­man came in to by this means, Joh. 4.53. And they, Joh. 10.41. The Centu­rion and the Pagan Soldiers were wrought upon thus, Mat. 27.24. Yea Nathaniel also, Joh. 1.47. And that great number, Joh. 7.31. Shortly (saith he) I have greater witness than that of John, for the works that the father have given me to finish, the same works that I do, bear wit­ness of me, that the father hath sent me. [...], Those very works, Joh. 5.36. 1. It is without doubt a sufficient clear and plain Argument of Christs Godhead, that he did such miracles; it carries its credentials in it self, it needs no concur­rent testimony to confirm or strengthen it, [...], The very works them­selves without any more ado, saith he himself often, Joh. 5.36. & 14.11. Yea the Demonologers themselves, (when out of their mad mood of Demonomany) confess of their own accord, That Mira­cles bear the mark of the Godhead in their foreheads: Miracles are the great seal of Heaven; where-ever there be Mi­racles, there doubtless is Divine Power. 2. It is an Infallible Argument: We know that thou art a teacher come from God, for no man can do these miracles that thou dost, [Page 45]except God be with him, Joh. 3.2. And Herein is a marvelous thing, that ye know not whence he is, and yet he hath opened—Joh 9.30. 3. It is an Argument that leaves men inexcusable, Joh. 6.35. and 15.24. He scarce appeals to any other, but to this often; and if this be not a sufficient Argu­ment it might make men suspect Christ had not wit enough to chuse a Medium, by which he might prove, what he especially intended, that he was the Son of God.

CHAP. XI. Christs Holiness, Aims, Intentions, prove not his Godhead.

I Do not say, that there is no other Ar­gument for this: No, I know there be many others, as his Cardiagnostical excellency, his infinite love to enemies, obstinate and desperate enemies, his in­fallible prophetick Spirit, the Star at his Birth, the Earthquake and Eclipse at his Death, the strange things at his Resur­rection, and his Resurection it self, as stu­pend a Miracle as any else that ever was—But none, I say, that Christ appeals unto, none that he useth so much, [Page 46]or so often, as this of his Miracles acted by himself. The Attestation given him by his Father out of Heaven (which though it were not a Miracle wrought by him; yet was a Miracle wrought in order to the honour of him, and so in some sort may be reckoned, as one of his Miracles) he useth too indeed, and one or two more peradventure; but put them all together, he useth not any, or all of them, so often by half, as this Argu­ment of his Miracles. I know, some pro­duce his Holiness, as an especial Argu­ment to prove his Godhead, but this sure can be no sufficient proof; for his inter­nal Holiness (though it were indeed in­finite, yet) being but internal, and so invisible, it could be no Argument at all; Idem est non esse, & non apparere; It is a kind of contradiction, to say an Invi­sible mark: And for the outward Holi­ness, it was not so transcendent, elevate, or resplendent, but many might and did equalize him; yea he himself equalizeth, if not preferreth John Baptist before him­self, for outward Holiness, austerity, and strict conversation: John came in a way of Holiness, neither eating nor—The Son of Man is come eating and drinking, Mat. 11.18, 19. God in an admirable [Page 47]providence, thinking it fit to cloud his essential Holiness, and to suffer but some small glimmerings of it to shine forth, that we might not be scared, nor discouraged from an endeavour to imitate him, and to tread in his steps: Besides, Holiness is not so easie to be stated, as that Christs outward Holiness should be an irrefra­gable Argument of his Divinity: And if indeed we look upon his outward Actions only, as a man meerly; his Holiness may not appear so exact, as to be a sufficient president for our imitation. Not to men­tion his furnishing the Guest with more Wine, when they had drank enough, if not more than enough before; some of the preciser sort, would think this was not so fit in another Person: Nor to touch at his cures, and works on the Sabbath day, which some of our Sabbatarians will scarce allow of now. I pitch upon his cursing of the fig-tree, for not having fruit, when the time of fruit (as to that tree) was not yet come: As also upon his permitting so many Hogs (the right­ful goods of innocents, for ought we know) at least, of men, who never in­jured him or his, (for ought we can col­lect) to be destroyed at the intercession of (as some call them) malicious Fiends, [Page 48]or Devils. Look upon these, I say, and some other Acts of Christ, as the Acts of a meer Man, and they are hardly justi­siable: But look upon them as the Acts of God (and he proves his Godhead meerly by his works) and then no doubt, from his Prerogative Royal, his Impar­tial Justice, and absolute Authority, he might do all this, and more, yet nothing but Goodness, Holiness and Justice, in all his Actings. Nay more, one year of Mi­racles, yea one Month, or one Day, or one Miracle, proves more than Forty years of Holiness: This might be coun­terfeited, even for so long time, as Christ lived upon the earth, (as Demonologers say, and concede) and the hypocrisie not be discovered in all that time; but a true Miracle is the Work only of an Omni­potent God. A Miracle therefore proves irrefragably, though but one.

Neither could the ends, aims, inten­tions, or the issues of Christs oeconomy here, be a sufficient proof for his Godhead (whatever some think) these being invi­sible to all Spectators and Auditors; and not intelligible possibly in a very long time: How could these beget, or settle a belief? They might be but pretended, [Page 49]and not real; they could be only Argu­ments to the Postnati, not to these that lived in his own time: And thus the A­postles themselves, at least some of them, might not be, nay were not, true and well-grounded believers; since they could not see the ends, aims, intentions or is­sues of Christs undertakings; much less could they be Martyrs and competent witnesses unto us of the truth of Christs Godhead; yea or of his Doctrines. Nor do Christs Doctrines (some urge this) (though the excellentest and most Divine, without doubt, that can possibly be pro­posed to the Sons of Men, either for their Moral or Eternal Good, or else for the exalting of Gods Honour) be an Ar­gument of his Divinity, without his Mi­racles: For (not to say what some usu­ally say in their Apologies for the Chri­stian Religion, That it is not altogether new, as some objected) That there is no Doctrine in Christs Gospel so excellent, heavenly, and gloriously Moral, as to the practical part, but some Philosopher or other hath given the self-same precepts before his coming, that Christ did, viz. These transcendent moral ones, of loving God with all, and above all, and our Neighbours as our selves; forgiving in­juries, [Page 50]intreating Enemies like Friends, Patience, Humility, Martyrdom for the Truth, though without doubt not so ful­ly, convincingly, incouragingly upon such threats and promises: I say, that there is one Doctrine of his, would spoil all the receptibility of the whole System of Religion promulgated in his Gospel, were it not, That his transcendent, un­imitable, unparalellable Miracles (which he wrought) fortified it as an unquesti­onable Truth: I mean the Doctrine of his own Godhead, and his equality in all excellencies with the Supreme Being, from which he expects faith, obedience, and recumbency from men, for their Sal­vation, upon himself, as much as upon the great Jehovah. But this must needs by all rational Men, be accounted a most high Presumption, Luciferian Pride, yea Blasphemy and Sacriledg, (and one dead Fly is able to poison the whole Pot of Oyntment, one wild gourd will make the whole broth nauseous and deleterious) and urge, force, compel them to reject, detest and abominate all the whole Eu­ruclopedy of the Gospel; had he not suf­ficiently proved that Doctrine (as suf­ficiently he did) by his incomparable Miracles. Did not the Pagans of old, [Page 51]and the Turks now upon this ground in special, reject his Gospel? And for the Jews it is known by Children, That they so blasphemed his Doctrine, and perse­cuted his Person, for this above all things; That he being but a Man, made himself the Son of God. This Doctrine of his Godhead, never did, will, can be digest­ed by any, but such, as by unimitable Miracles (there is no other Argument for this) are convinced of it: And there was not, there could not a more sufficient Ar­gument be brought for it, than that: 'twere Miracles that proved this Doctrine, yea and his Person too; not his Doctrine that proved either his Person or Mira­cles to be Divine. For his Person he might justly have been accounted the boldest Impostor; and for his Doctrine, the desperatest Heretick that ever was, had not his Miracles justified both. Christs only or chief Argument, I say, and the best that can be brought to prove his Divinity, is his Works and Miracles; justified in or by the Spirit.

CHAP. XII. The Doctrine of Devils nullifies Christ's Ar­gument for his Godhead, taken from his Works.

BUt now this Doctrine of Devils takes off, abrogates, nullifies this Argument altogether: Whereas Christ, to prove himself to be the Son of God, saith, None could do such Miracles as he did, his works justifie him, None ever did the like Works; this Doctrine tells us, That Devils, yea Witches by Devils help, can do as great for matter of work; as many, nay and Millions of Millions more for number; for time exceeding­ly much longer, and for places, in ma­ny Thousand Thousand more. Who now (upon this supposition) the greater Mi­racler? Who the better Man, who the greater God, God or Baal; Christ or the Devil? Christ turned Water into Wine, and it was so manifest an Argument of his Power and Godhead, That his Disci­ples were convinced, they did, and they thought they ought to believe on him. Christ cured Men at a distance by his meer Word, walked steadily on the Wa­ters, [Page 53]commanded the Storms to cease, and was obeyed presently; cursed the Fig­tree, and it withered away straight: He fed Five thousand Men, with five Loaves and two Fishes; raised Men that had been dead, yea dead four days before: Christ could and did transform himself into a most glorious lustre, both his Body and Garments. — By such Miracles and stupend Works, Christ manifested it forth, That he was the Son of God, that we ought to believe in him, and that thus believing, we should have life through his name, John 20.31. But this Doctrine of Devils tells us, That a Devil can turn himself into a Man or Woman, a Rat, Cat, or Dog at pleasure; and that a Witch can be any creature that she plea­seth to personate: They can cure Mad­men, or any other sick Persons at di­stance; can walk and fly in the Air, yea ride in that fluid element, with Coach and six Horses; can raise Storms of a sudden, and allay them in an instant; can blast, not only a single Tree, but a whole Wood or Forrest; can turn a Town into Ashes in the twinkling of an eye; with a wry look can kill as many as he lists, and raise them again at his pleasure. — Stories more than a good [Page 54]many, may be produced out of Demo­nographers for all these particulars; but what need more, this is a Conclamatum est, an Axiomatical Truth among the Do­ctors of Demonology, That a Devil or Witch can, for stupendiousness of the work do as much as ever Christ did; only the doubt is of the Shibboleth, or the Characteristical note, How shall we distinguish, how shall we know them one from another, is not this blasphemy?

CHAP. XIII. This Doctrine attributes greater Works, to Devils and Witches, than any Christ e­ver did.

NAy they attribute to their Devils and Witches some things, that do indeed much exceed the things that are recorded of Christ, of the same nature too: Christ raised one that was dead four days; the Devil or a Witch, can raise a Man, though dead four Months, and more, as Cautius — Nay Four years (peradventure) as Samuel: The Devil or a Witch by his help, ejects a real Devil (as 'tis said) which Christ (as I [Page 55]have proved) never did. Christ fed Five thousand Men once, with an incon­siderable pittance: the Devil out of a glewish dew, can and often doth, mould up so many various dishes of choice Viands, and Butts of lascivious Wines, that many Thousands may sill, and feed, and feast themselves most deliciously; and for a need, can raise a most glorious Pa­lace, in the midst of a desolate Wilder­ness, to entertain his guests in state. (and not suffer them to sit upon the cold Grass) and all in an instant. Christ could in a short time convey himself from one side of the Channel to the other: Pagh, this is but a poor trick, A Witch can be at several Places very far distant, at the ve­ry self-same instant; as Pythagoras, and Magdalena, Crucia. Nay again, Christ indeed did many Miracles, but 'twas Four thousand years after the World begun, ere he began to do any: The Devil in all Ages, from the beginning of the World, had done many Millions before Christ was born. Christ continued do­ing of such things but Three or Four years, in Person, nor above Fifty or Six­ty, by his Apostles; He and they began later, continued but a short time, and have been doing such things, even about [Page 56]Sixteen hundred years since: Where the Devil, as he began many Thousand years before Christ or his Agents did so much as one Miracle, and will so continue to the end. Christ did a few Miracles in a corner of the World, a canton of Asia, a nook of Palestine; where the Devil hath, doth, and will do his Miracles all the World over. Christ did his Miracles, among a peevish, foolish, sottish people, (as the World accounted them) the Jews and his own Apostles: The Devil doth his among the Politicians, the Philoso­phers, the wizers of the World. Christ did his Miracles a great while ago, and a great way off, and who can tell whe­ther there were any such thing or no? We have but heresay, tradition, a few old Books written by his own favourites, and commented upon by his hypocondri­ack Friends; where, for the Godhead of Devils, we may our selves be eye-wit­nesses, and ear-witnesses of it, in his Mi­racles every day; may behold them if we will be so bold (or else our Demono­logical Doctors tell old Wives Fables:) few and poor, paltry and suspicious, are the Miracles of Christ, compared to those of a Witch or Devil; if we will believe the teachers of this doctrine concerning [Page 57]Devils. But whether that Doctrine, that yieldeth such undervaluing conceits, in respect of Christ, be allowable, I leave to the Consciences of Christians to con­sider.

CHAP. XIV. It nullifies the admiration Angels had for him.

VVEll, this of that particular; justified in or by the Spirit. The next, is seen of Angels [...], seen, looked upon, observed and admired of them, Spectabatur, or spectabilis erat, a very honourable Person; according to that of St. Peter, The things of Christ were so mysteriously admirable, that the very Angels desire to look, peep into, or have a glance of them, chap. 1.12. And St. Paul says, they were such, as in them appeared the manifold Wisdom of God, unknown formerly to the princi­palities and powers, even in the heaven­ly places; (much more unknown to De­vils) Ephes. 3.10. Yea the Psalmist tells us, and the Apostle out of him, or ra­ther God himself by them both, That [Page 58]the Angels generally, all the Angels of God, the best of them (and that in part, for his works which were infinitely more excellent than theirs) were to wor­ship him, Heb. 1.6. And yet how so? If Devils could and had been incarnated, could, and had done, as many, or as great, yea more and greater Miracles, than ever Christ did any. I might go on, and shew, That in all those other particulars, as well as the former, Men hugely derogate from the Honour of Christ, apostate from the truth and com­fort of the Gospel, when they be so cre­dulous, as to entertain this Doctrine of Devils.

CHAP. XV. This Doctrine intrencheth upon the incom­municable attributes of the Holy-Ghost.

BUt go we on, and see how, and with what respect, this Doctrine useth the Holy Ghost: Two glorious and in­communicable excellencies, we Religi­ously believe, do belong to that Divine and Infinite Spirit; the first is, a bestow­ing of a prophetick Power, whereby a Person, through an extraordinary and supernatural assistance, is enlightened, and lightned to such an elevation of Spi­rit, that he can foretel, not only future and far distant, but even contingent things; such as depend meerly upon the will of Man and God. I mean not, That extatical or rapturous emotion of Spirit, whereby Men may sometimes con­jecture, and predict (when they have not any absolute certainty of) futurities; however confident the Diviners may be of their predictions. The other is, the Grace and Practice of Piety, and Reli­gious Duties, in order to a conformity with the Divine Will: These are two special [Page 60]and proper effects of, or emanations from that Infinitely Gracious Spirit. Who-ever attributes either of these, to any other origine, sacrilegiously steals from that blessed Spirit, a special part of his Ho­nour, idolizing most basely that Person, Thing or Creature, to which he attri­buteth them. This I take is undeniable, but both of these (saith the Doctrine of Devils) may be insufflated from Hell. A Person may be very pious in conversa­tion, Religious in observation of Duties, constant in Reading, Hearing, Praying privately as well as in publick; ready, willing, earnest to instruct others in the Mysteries of the Creed, and exhort them to the duties contained in the Decalogue; may be ready to offer them the Cordials of the Gospel in their Agonies; and in their extravagancies, to terrify them with the severity of Gods vengeance: This is well enough known by a late example. Such a one accused for a Witch upon Oath, and hardly escaped the extreamest punishment; but that some of the petty Jury were well acquainted with her con­versation. Yea, 2. A Person may pre­dict things future and meerly contingent, and all by meer insusurration, from the Devil; for the former I have hinted an [Page 61]example: For the latter I may produce Magdalena Crucia: Nay she may pass for an unexceptionable example of both. For (saith the great Demonologist of this latter Age) for such things got she the reputation of a very Holy Woman, and a great Prophetess; and yet con­versed with the Devil, as his Wife, for Thirty years together. Cannot the De­vil make Saints too as well as Prophets? Yea Prophets and Saints too both. Nay, and since Omne efficiens tale est magis ta­le, must not that thing which we call Devil, be a most good and godly thing? Equal to the Holy Ghost, for Holiness and for Knowledg? Whether this be not such gross abuse, to that Infinitely Gra­cious Spirit, that comes very near that grand sin called Irremissible; I leave it to Christians to examine and conclude: And yet doubtless, meer naturalists would be ashamed to attribute the excellencies of the Godhead, to the worst of his crea­tures. I might have instanced in those gifts mentioned by the Apostle, 1 Cor. 12.5, — 10. But I thought fit to pitch up­on these above-mentioned.

CHAP. XVI. The first Person of the Godhead mightily a­bused by this Doctrine.

BUt are the Second and Third only thus coarsely handled by this Do­ctrine? Is not the first villainously abused too, even the Father of all Power, the Almighty God, the only Potentate? Thine is the Kingdom, the Power, and the Glory. Thus were we taught by one, who (we thought) knew something of that most august Majesty of Heaven: But this good and godly doctrine of Devils, sets up one Beelzebub cheek by jowl with the great Jehovah, as his equal, at least for Power, Might, and most stupend Opera­tions: It fetcheth Jeroboam, a runnagate Rogue, out of Aegypt, the bottom of the Straights, or rather the Straights of the bottomless Abiss, to tear away Ten parts of Twelve from David and his Son. The power of the Air, Earth, Sea, and Hell, and all is Beelzebub's; Jehovah must be content with the bare Empireal Hea­ven, and well, if he can have that free. The Devil keeps Tearms, and appears at [Page 63]the general Rendezvouz there (as 'tis said): And if so, not for any good with­out doubt, but in hope to get opportu­nity to usurp that Province as well as the rest. It is said he can make and unmake Men, possess and dispossess, kill and make alive, raise storms and tempests, Eurocli­dons, Hurry-canoes, make Women and Years fruitful or barren, send Lightnings, Thunders and Earth-quakes, infect with Plagues, Pestilences, and contagious Di­seases, kindle and consume with Fire whole Towns, Villages and Cities, fore­tell things meerly contingent; stop the Sun in its course, and restrain the influ­ence of the Moon, and all the Stars—Is not this a God? Is he not equal to the great God, the Omnipotent Elshadday himself for Power? These sure are the proper acts of God, of the great God, and Incommunicable, Isa. 40.21.43.8. Jer. 10.12. & 31.35. Psal. 135.5.136.4.— Deut. 32.39. & 4.41. Hos. 6.1. Jer. 14.22. Psal. 104.19. Job 9.7, 8, 9, 10. Isa. 38.8.—Job 38.39 40, 41.—These and the like I say are Acts proper to God, and therefore 'tis not in the power of Man or Devil to do these, or any such; yea though God permit, and allow the Devil the utmost power of his nature, with­out check or curb.

CHAP. XVII. Of Gods permitting the Devil, and the va­nity of that shift.

MEn usually shelter themselves under this conceit, as a secure Asylum for their abominable blasphemy, (in attri­buting the proper works of God to the Devil): Oh! God permits him, and then he can do (yea marry can he) wonder­ful and stupend feats. I might in an­swer return, this Permission is but a meer invention, a fiction, a Chimera here. But I say, let God permit the Devil never so much, let him give him the full length of his own cord, and not restrain or snaf­fle him in the least; yea cannot the De­vil be able to do any of these works that are proper to God: Permission is not im­powering; but a meer liberty of exerting a [...] natural power. If therefore there be not a natural power to do the works of God; Gods permitting of the Devil, the exercise of his natural power to the ut­most, will not enable or make him the apter to do them: Let loose the rains to your Horse, give him the greatest liberty [Page 65]can be thought of, without any the least check, yea urge him too with Switch and Spur, hee'l never the more be able to mount up into the Air, to soar aloft, fetch his Cancileers, or make his stops like a Hawk. Permit an Ass to take the Lute, though never so well stringed, set and tuned; yet will he never be able to play so much as one sweet Lesson, or good Tune. Permit you curp, hinder him not, let him do his best, hee'l never be able to pronounce an Oration with any elocution or grace, but be mute as a Fish still. Permission signifieth no­thing, but the freedom of exerting the natural power; if there be no natural Power, Permission implants none: This therefore is to be proved first, That the Devil in, of, by, and from himself, na­turally hath the Power of God, and left to himself, can do as stupend Works as God, yea the same that God chal­lengeth as proper to himself. Can this be proved? He that proves this, proves in effect and truth, by the same proof, That the Devil hath the Power of God too, and in himself, and can do the Work of God, without any permission from God: And consequently, That he is God equal for power to the great God; [Page 66]nay, and if he have the Power of God in, and of himself, he can do the Works of God in spight of God or his permis­sion; yea, and which is more (yet fol­lows from these premises of Permission) The Devil can so spight God, that God without the Devils permission, cannot do his own works, can do no good nor evil, can do nothing: For though, Par in parem non habet potestatem imperandi, destruendi—yet may he have, Po­testatem resistendi, oppugnandi,—if the Devil have in himself the Power of Gods proper Works, he hath the Pow­er of God, and so can do them without Gods Permission as well as with it; yea as well as God himself can do them without the permission of the Devil. Is not this good stuff? Yet follows from the supposition of Permission. Is not this with Manes, to bring in two Gods, a good and a bad one, and yet of equal force, power, strength and virtue? Nay, Is it not with Diagoras, To deny all gods? He that makes more than one, allows truely and indeed none.

CHAP. XVIII. Of Gods delegating his Power to the Devil, and the blasphemy of that evasion.

OH, Oh! But God delegates, and by delegation enables the Devil with a new power, above his natural; this is another subterfuge, and a subtil one (as the Demonologers think) Ans. 1. How is this proved; that of Job may be but parabolical and adumbrative, not real, ac­cording to the Letter: so Learned men and they Demonologers too, as Calvin and others, are forced to confess. Quae­re. Whether any Devil be so much as meant or hinted at in the Story? I think not, but of that in another place. 2. It may be but singular and miraculous, and so not to be extended to a general. 3. 'Twould cross a plain Text, Gloriam alteri non dabo, God will not part with his honour, nor the credit of his Works to any other whatever, much less to the Devil. 4. Delegation supposeth the De­legator either not present, or not able to work, or that he is stately and scornes to work: But where or whence can the [Page 68]Omnipotent be excluded, and what is there can be done, that the Omnipotent hath not a hand in it? And he that ta­keth care for Oxen, feedeth also the young Ravens, orders the motion of a Sparrow, provides clothes for the grass of the Field—is not over-stately: Or 5. What is it? Is God grown so weak, weary, decrepit or unwieldy? we read he is the Ancient of days indeed, is he grown decrepit, needs he a writ of Ease or Dotage? Is he not able to manage the great Province of the World any longer, that he must have his Delegates? Truely the Prophet was of another mind (and so are they all, who knew or un­derstood any thing of the God-head) Isa. 40.28. Or else Sixthly, suppose this too, was there none fitter, none abler, none better to be his under-agent, than the Devil? Could none of his glorious Angels, nor his own blessed essential Son serve turn? That the Devil before all the rest, the Devil, that Stork, that Cor­morant, that Viper, that Enemy of God and all his Creatures, must be pitched up­on and delegated, as his Vicegerent for the management of the World? Oh! in what a sad condition are we, is this World in, the while? But 7. Doth not [Page 69]this suppose the great Jehovah to be a meer Epicurean Idol, a Lurdan, or an Abby-Lubber, or rather, which is as bad, an Impotent Weakling? Epicurus indeed thought his God somewhat slothful, some­what lazy and foggy; but that he could if he would, manage the affairs of the World well enough; but for fogginess could not: These make him an impotent God, he cannot, or at least not constant­ly; he faints and tires, if he take not his nap, his ease, his tumble upon the bed, if he be still upon his work, and business; he must get his Substitute, a Deputy, and (rather than fail) the worst of Ten thousand; and thus all things, for that time (and how long that time may be who can know) may (if not must) go against the rocks for him. He hath no Providence (I touch upon this in short, having spoken larger in another place) and if no Providence, no God, and it is a Miracle if the World, short­ly and suddenly be not, nay, That the World hath not long since been jumbled and brought into his old Chaos, a Tohu and Bohu, yea into a meer Barathrum, a Tophet, a Gehenna. The Doctors of De­monology, Predicate, Preach and Pub­lish, That the Devil is the God of this [Page 70]World, the Prince of the Air, the Do­minus fac totum in this lower Region, though most profoundly, idolatrously, irreligiously all this: But why, how then, do they not worship the Devil, The De­vil, Qua Devil? what have they to do with, or care for that sluggish, foggy, and decrepit thing that is above? here is a more neer, a more active, and more immediate Prince, King, God, with whom they must transact their business: will not Demonomany, or Devil-wor­ship be the best Religion, and most ra­tional, the most necessary, and most pro­vident, if the doctrine of Devils hold true?

CHAP. XIX. It makes Men Devil-worshippers, if fully entertained.

I Will not absolutely, positively, and definitively say it of Demonologers, That they worship the Devil directly; but some there be in the last times, that will do so, Rev. 9.20. and will not be reclaimed, for all the judgments, that have been both upon particular Nations; [Page 71]and Christendom in general. Let Demo­nologers look out, abroad, round; but let them look home inward, and to them­selves too: I fear they may find those abominable Idolators nearer home, than where they look for them. They are not simple or gross Idolators, such as worship wood and stone; nor Murtherers, nor Sorcerers, nor Witches (in the worst sense of the Holy Ghost) nor Fornica­tors—nor Thieves, though all these in their way, may be said to worship the Devil: But a finer, purer, neater, sprucer sort of Christians, Protestants or Papists (An­gelicks as they would be thought) may take themselves by the Nose, and say, we are the Men. Is there any reason, ground, motive or hint, to fasten this to any but them? One Apostle saith, In the latter times, some will obstinately worship Devils, That will be the great villany in the latter age; The other saith, They will give heed to the doctrine of Devils: Put both together and this is the result, They that give heed to the doctrine of Devils, are the great Apostates, and obstinate worshippers of the Devil, which is the worst and most abominable Idolatry of the latter times, or ever was in any time. Nor let them think to evade, by saying, [Page 72]That the worshippers of the Devils in the Apocaliptist, are meerly Pagans, that worship the Devil carnally, visibly, cor­poreally in an outward shape, or body assumed. Ans. 1. There is a prate in­deed, concerning such Idolatry; but that this is a mee [...] prate, is evident from that I have proved and shall prove again. 2. The Devil cannot take any carnal or corporeal shape, or body. 3. Suppose this true, That the Devil could do this, yea and that the Pagans in Eutopia, do worship him, as so; carnally accoutred, this excuseth not our Demonologers, nor answers the meaning of the Apocalipti­cal Divine, he speaks of things and sins, that will be frequent in, with, and a­mong persons, that live within the pale of the Church: What is it to purpose, To talk by way of an accommodate in­terpretation, of Men that now and ever will be meer Aliens, from the Common­wealth of Christ? 4. As the Fornicators, Thieves, Sorcerers—are all to be in­terpreted in a mystical, or metaphysical sense, so no doubt are Devil-worshippers too, not Persons, that bow down their bodies to the person or carnal repre­sentation of the Devil, or any other way express their reverence to him corpore­ally; [Page 73]but that bow down their Souls, Hearts, and Intellects, by receiving, en­tertaining, broaching, mentioning and improving Tenents, Doctrines and Opi­nions to his Honour.

2. Nor will they escape by saying, That they do not worship the Devil; for (forsooth) they do not Invocate, Supplicate, or by Prayer make any ad­dress to him. Ans. This will not ex­cuse; for first Invocation, Prayer, Sup­plication, are but outward, or at least but secondary acts for the Soul towards the thing adored: There is a former, primer, higher action, whereby the Soul apprehends, believes, and applies the great things of the adored; which is worship properly and in chief: And thus Men may adore and worship, though they never Invocate, Pray or Supplicate. There be some Deists (I but name the Opinion and leave it to be discourst of by others) who never did, cared, or thought it fit to Pray, they acknowledg­ed that God knew their desires, wants, necessities, indigencies; that he was good, gracious, powerful, just, provident,— beyond all that they could ask or think; That they themselves, knew not what nor how to ask, as they should or ought, [Page 74]and therefore that they cast themselves upon his goodness, for all things, and thought it needless to pray at all. So may it be with Demonomanists, they may not Invocate, and yet may they be wor­shippers of the Devil. 2. The prime acts of Worship, if not the very essence of it, are either, first, a Recumbency, Faith, Hope of some good, in, from, or upon some promise, Psal. 141.8. Or else, 2. The fear, jealousy, or suspicion of mischief, that may be expected from him; Deut. 10.20. Luke 12.5. Or 3. The e­steem of his Power, Magnificence, Gran­deur or Augustness, Rev. 4.11.5.12. Or 4. It may be Credulity, Faith, or Confidence, that is given to his Word, as one that is [...], Mat. 17.5. 2 Pet. 1.17, 18. Or 5. The receiving, attention, or observancy that is given to the Doctrines, Opinions, or Teachings concerning him, Acts 19.17,—20. Mat. 17.5. In any of these there is an Adora­tion or Worship: If then the Demonolo­gists, though they deny as to themselves all Love, Faith, or Recumbency, or Hope; yet some of their Proselites by occasion of their Books and Doctrines do not so, but go to the White Witch, as the Devils Instrument, or under-Agent [Page 75]for some good; yet if they do but fear him (as by the high esteem they have of his Power, Policy, indefatigable Malice, and irresistible Omnipotency to do mis­chief, they must) or if they cry up and predicate these his abilities, so as to make others fear, and tremble at him (and they that make them are like unto them) or if they attribute any excellen­cies to him, more than they can justify to be due unto him, without Sacriledg, and Idolatry in respect of Christ; and God may, if [...], they give heed, attend, hearken unto, or uphold, man­tain, justify, much more if they disperse, promulgate, or improve the Doctrine of Devils to the Devils honour, thinking themselves bound in Conscience so to do, as indeed they do; they cannot come much short of being Devil-worshippers, or the vilest Apostates of the worst times.

CHAP. XX. Justice, and all Judicial proceedings, ob­structed by this Doctrine.

I Need not say the condition of Man­kind (if the doctrine of Devils be authentick) must needs be miserable, it is, it must be unspeakably, and irreme­diably miserable; the Devil may swagger, domineer, and play Rex where and when, upon, or with whom, and that as long, and as oft as he listeth: He hath an Om­nipotent Power, or the Power of God at least, an everlasting Commission to be renewed everlastingly, as oft as he plea­seth, Who should curb, check, or con­troul him? But I pass this as to the ge­neral, and come to look upon some spe­cial particulars. And here, first, I know not what to say or think of the Judi­cial proceedings at Law; I see not how they can be justified as conscionable: The Grave, Reverend, Honourable Sages of the Law, are sworn (I take it) to pro­ceed, Secundum allegata & probata: This they are bound to, and this 'tis thought is an excellent course of Justice: Yet may [Page 77]it be sure, Summum jus, the most rigor­ous and unjustest cruelty imaginable: the Party accused and sworn against, might act but upon force, violence, and invin­cible necessity, Should not this acquit him of all guilt? per minas duces; or (at least) compulsion, though but by Man, is usu­ally allowed as a good plea: But if a Person may be forced, compelled, and violently constrained, or hurried, Volens nolens, by the Devil, a more irresistible, though invisible Power; (the Devil im­perceptibly may enter into a Man, and irresistibly move and force his Hands, Arms, Leggs and Tongue—whither, and to what he will, saith the doctrine of Devils, in the point of possession) Can he be condemned justly? Can, will, or dare these judicious and conscionable Persons pronounce sentence against him? Nay, can they at any time condemn any Man, for any Crime, Villany, or Piacle whatever, Murther, Incest, Bestiality, Sodomy, Regicidism —? There must be sufficient, satisfying and convin­cing evidence of the fact, as perpetrated by such a Person, ere they can pro­nounce him guilty; but this they never have, shall, or can have, if the Devil can take on mens shapes, forms, habits, [Page 78]countenances, tones, gates, statures, ages, complexions (as he did Samuels, say Demonologers, and a Thousand instan­ces more of the same kind will they far­dle up to prove the thing) and act in the shape assumed; Who can with any assurance swear, who with any confidence believe, or who with any conscience can condemn? It might be the Devil in Mans shape, and not the Man accused; 'tis Ju­stice doubtless, that the guilty be punish­ed, and the innocent acquitted; but here the innocent must be condemned, and the guilty scape without any punishment: Is this Justice? I hope the Demonologers who have so long studied the Black Art, and are by this time well acquainted with the subtilest intrigues, retreats, and lurk­ing-holes of Satan, know when and where, and how he may be catched; and will inform the Court how he may be arrested, arraigned, and executed, for his Villanies. I hope they will not, in com­plyance with the Devil, everlastingly suffer the honest Party, to be still con­demned, butcher'd and murthered, for the guilt meerly of that most notorious Malignant. But till then indeed, I do wonder who will, who can, who dare be a Judge, a Witness, or of the Inquest. [Page 79]Is it possible that either of them can act in Faith, or with a safe Conscience? He that justifieth the wicked, or condemneth the innocent, both these are abominable, Prov. 17.15. And yet the Judge, the Jury, Inquest and Witness, may do both these; and that by Rules of Justice, and Command of Gods: Can this consist with the Truth, Goodness, Holiness, Provi­dence, Wisdom, Justice, Philanthropy— of God? For my part I do not see, know or conceive, but that the Judge, Jury, and Inquest, are all so hemmed in, strait­ned and beleguered, with such a necessity of sinning, that they cannot possibly get out (no not by Miracle) without sin, one way or other: The Judge is drawn into the guilt of cruelty and injustice, as pro­nouncing a Sentence of condemnation unjustly, against an innocent (which his Soul abhors) and yet must pronounce such a Sentence if he proceed according to evidence; and yet if he proceed not according to evidence, he sins of neces­sity the sin of perjury, since he is sworn to proceed Secundum allegata, & probata: The Witnesses that swear, run into the guilt of Perjury too; as swearing to a falsity, or at least to a thing against a Person, that they could not certainly be [Page 80]assured 'twas true, or so as they swore: And yet if they do not witness and swear as required, they run into the guilt of concealing Felony, Murther, and pos­sibly some more abominable guilt; be­sides the injury done to Justice, and the contempt of the Magistrate, and the dan­ger of the publick. The Inquest too is forced into the guilt of conspiracy, with both, as presenting upon their Oathes, and Consciences, such a Person as guilty, (when innocent at least as to them) they could not by this doctrine of Devils have sufficient testimony of his guilt. And yet on the other side, if they present not what is sworn to them by competent wit­nesses, being a crime, they are forsworn, since when they were admitted, they swore to present such things. Judges, Inquest, Jury, Witnesses and all must of necessity sin one way or other; Auribus lupum, they are all me seems like the Is­raelites in the Red-Sea; the Sea before and the Aegyptians behind them; if they went forward they drowned themselves, if stood still, or went back, yielded themselves to be Butchered; what course they should take I knew not, and as lit­tle know I, how the offices of Justice should behave themselves in this case: [Page 81]Besides, if a Villain taken in the very act of Murther, should plead it was the violent compulsion, or irresistible force of an inhabiting Devil, though invisible to the spectator, that compelled him; I wonder how he can be condemned, though taken, as I said, in the very act; if the sup­position be allowed, the justification can­not be gainsaid. St. Paul was so odious to the Pharisees, That they would with all their heart, have plucked him in pieces, and torn him piece after piece, one joynt from another; but when they acknowledged the Supposition of his A­pology, they could not deny the con­clusion, viz. his Innocency, he was to be freed, they found no fault in him. If a Spirit or an Angel have spoken to him, we cannot fight against God; and yet what he had spoken was as a Stab, a Dagger, a Poniard struck into their hearts: Had he murthered a Thousand Men, they would never have been so vi­olently set against him, as they were for the words he had spoken. Doubtless by the same reason, or peradventure more, if a Devil, by the Permission, Commis­sion, or Command of God, or his own natural and irresistible power, can com­pel a person to Murther, yea suppose [Page 82]his Father, and such a compulsion be pleaded; the Man is free, and cannot be condemned justly: The sin must lie some­where else, on God, or the Devil at least, Why should the Man suffer? Ac­knowledg the Doctrine in the Supposi­tion, and the conclusion, viz. The Apo­logists innocence, though a Murtherer, yea a Parricide, cannot but with absur­dity be denied. Here the abominable Vil­lain may be excused, above the most in­teger innocents might be condemned; and yet which is a strange Riddle, an intri­cate Labyrinth, a monstrous contradiction: The Witnesses are innocent, they depose but what they saw; the Inquest are in­nocent, they present but what was sworn to them; the Judge is innocent, he pro­ceeds but according to Proof, Law, Evi­dence, and Oath. Doubtless it will need Sphinx to explain those Enigmata; for my part I cannot: If any Demonologer can, he may do well to do it, that the Judges, Jury, Inquest, and Witnes­ses may appear and act at Assizes with a safe Conscience; for truely things stand­ing as they do (according to this do­ctrine of Devils) I do not see why those Judicial proceedings at Law should be continued. They are without doubt in [Page 83]themselves the most necessary methods. (For the condition we are in, both for this Life, and the Life which is to come too, that Man, yea God himself could invent) without the Law and the exe­cution of it, we should be but like Beasts in the Forrests here, and fare but like Devils in Hell hereafter. And yet upon this Hypothesis of the Doctrine of Devils, there is no room, no place, no need, no use, or benefit by them at all; they may do more harm than good, the Officers of the Law may (be they never so con­scionable or incorruptible) nay do but act villany by a Law; and yet is this villainy heightned, aggravated, and ag­grandized into a greater dimension of mis­chief; in that it is done under the pre­tence of Law, under the countenance of Justice, under the Authority of God. God, Justice and Law, are all brought in as Accessaries to the (necessitated) injustice of the judicial proceedings. But nay, nay, if it be thus, away with all Law, away with Assizes, away with Judges, away with all Offices, Courts of Justice, and proceedings according to the Laws: They are dangerous and mis­chievous things; not to be tolerated a­mong Christians, nay nor any society of [Page 84]Men. But I stop, and say, rather away with Witchcraftical Doctors, away with the doctrine of Devils, for then Men may be able to believe their own eyes with confidence, may be believed by others upon their Oath, Law, Justice; and ju­dicial proceedings may be of use, Judges and the rest of the Officers may take their places as heretofore, and act every one of them in their own Spheres, with a safe, quiet, and good Conscience: Other­wise they cannot act in Faith, and what­ever is not of Faith is Sin.

CHAP. XXI. Common Society is in danger to be destroy­ed by this Opinion.

I Have spoken of one mischief that ne­cessarily flows in upon mankind by this Doctrine, as exterminating all Justice out of the World; I shall speak of ano­ther, a thing as necessary as the former (for which indeed the former was insti­tuted) that is hugely disturbed and in danger of extermination too by the same principle: It is that which we call Hu­mane fellowship, or Common Society; [Page 85]for what kind of society can Men possi­bly have with any Men (this Doctrine supposed) with those that they account their good Neighbours, kindest compa­nions, lovingest Friends, nearest and dearest Relatives? How can they be as­sured that they are not all so many in­carnate Devils? How can they consult or counsel them, how negotiate or traffick with them? Trust not in any Brother, is a needful Caveat, he may be a Brother, but in or for iniquity; nay trust not in a Father neither, he may be but the Fa­ther of Lyes, a meer Devil, however he appear to thee. Nay, how can we say God speed, God save, God bless (which are but civil Complements of Christian Society) or Good morrow, or Good even to any one we think our Friend, our good and Christian Friend; he may be but Satan transformed into his shape, and he that biddeth him good speed (or in any respect but seems to wish him well) is a partaker of his evil deeds, John. 2.10, 11. Nay, how can we meer toge­ther in Church-fellowship, how assemble in the Temples for holy duties? 'Tis pos­sible (by this Doctrine) that we may meet with none there, but hellish com­rades, infernal fiends, or devilish compa­nions? [Page 86]And I would not that ye should have fellowship with Devils, especially in the Lords service. How dare we ven­ture to hear any Men Preach; the Preach­ers may be but the emissaries of the Prince of darkness, cunningly transforming them­selves to our senses, into Angels of light; villainously promoting the designs of Hell upon our Souls, when we in our delusi­on, think they are preparing us for the joys of Heaven? How can Men delight, rejoyce, or comfort themselves in their Wives, how hugg them in their armes, or entertain them in their bosoms, they may be but complemental Lamioe, Empu­sa's or Devils, at least may be Succubae to some lustful Daymons? How can they delight or comfort themselves in their Children, they may be but the misbegot­ten Bastards of some infernal Incubi? What joy, what comfort, what content can Men, any Men have abroad or at home, in their friends or neerest relatives, yea in their publick and more solemn de­votious, if this doctrine of Devils be true and authentick.

CHAP. XXII. It is a Whorish Opinion.

BEsides all this it is a Whorish Opini­on, an Opinion that will bolster out, protect and secure all the whores, queans, baggages (and consequently too, their salacious stallions) as all the varlets of the Country besides: This doctrine of Devils were a sufficient apology for them all, thus; I never knew any Mans body for such carnal lust, I know not what it means, I defie all such filthiness; it was an In­cubus, that hath impregnated me unwit­tingly. What can be said in answer, if she swear this? This doctrine once ob­taining; nor Bedlam, nor Bridewell, nor Whipping-post could challenge any right to her. But who should mantain the brood, who pay for nursing of the Ba­stards? This would be chargeable and the Parishoners will never endure, that the charge be laid upon them, and there­fore though they did heretofore, yet will not now (if upon no other, yet upon this consideration) entertain this Doctrine any longer I hope.

CHAP. XXIII. It is a perjurous opinion and destructive both in respect of Reason, Sense, and Traffick.

BUt which is worse than this; It is a perjurous opinion, an opinion that in a short necessitates Men to be perjured: Men may, Men must, Men cannot but be perjured when ere they swear, they can­not swear, no not to a matter of fact which they saw with their own eyes: They cannot swear such a thing in truth, in justice or in judgment. They swear they saw such a person commit such an act, and yet might not that person commit that act which they swear unto, though they think they saw it? They might be de­ceived, a hellish Phantasm, a devilish Ap­parition, a subtile Deceptio visus, or a perstringing of the eyes might delude them. There is nothing certain, nothing posi­tively to be sworn without perjury; the Anabaptists Tenent is most Orthodox, swear not at all, in any matter, upon any occasion, nor in justice, nor in truth, nor in judgment, though all these require it: [Page 89]We can be at the best but Scepticks, the best of us: We cannot possibly ascend higher than a Universal doubting of, and in every thing.

CHAP. XXIV. It is a Butcherly, and Murtherous Opi­nion.

IT is a Bloody, Barbarous, Cruel and Murtherous Opinion, an Opinion that Butchers up Men and Women without Fear or Wit, Sense or Reason, Care or Conscience, by droves; So many in So­merset, so many in Lancashire—so many in another County, Ten, Twenty, Thirty at a clap; Inquisitors boast of Hun­dreds, yea Thousands, that they have butchered up in a small time, upon the account of Witchcraft. In the last trou­bles we had informations (that went all the Kingdom over) from Diurnals, and other more credible testimonies; That our Northern Zealots of Scotland butchered up many Hundreds (I am ashamed to write the exact number because it is so mon­strous) in a very short time more than there had been of all other sorts of Cri­minals in Fifty years before, upon the conceit of this guilt; as many more in Jayl, who doubtless had run the same fate, had not providence prevented it. But of [Page 94]all these that were imprisoned, there was but one that could be suspected (when impartial and unbiassed persons had the examination) and the ground of the su­spicion against him too, appeared at last so weak, frivolous, and contemptible, That though (to gratifie the humour of the peevish rabble) he was for a while de­tained in Prison, yet was at last too dis­charged as innocent. I could speak of and have hinted the like in another place, though not in so great a number, and that to mine own knowledg; and indeed, if the Oaths of two base Varlets (that will swear any thing to work their revenge) may be taken, where no reality of fact can appear; Who almost that is old, de­crepit, ill-favoured, and friendless can be secure? How readily will they swear? Imps and Puggs, supernatural and infernal Teats or Biggs, Conjurations, Compacts, Devils in such and such shapes; How oft­en have they sworn, Witches have turned themselves into Cats, and in that shape sighting with, and worsting the greatest Mastives? Into Hares too, and in that shape, outran the swiftest Grey­hounds? How often have they sworn, That after their falling out with such Per­sons, such and such mischiefs have befallen [Page 95]them, as the meer effects of these Persons malice; when all the mischiefs, were but natural, and sometimes antecedent, to all distastes between the parties. I have my self known some, who swore such and such a mischief, such and such a disease betide them, presently upon the saying of such a Person (well, I may meet with you, I will be quits with you, better you had, or better you had not done this— with a Curse peradventure at the end) which yet were antecedent to any such Curse or threat upon them, being here­ditary, or of a longer date than the curse or threat. Some possibly were concom­mitant, and others subsequent; But that among the multitude of hurtful accidents (which all the Men in the World are still subject unto) some one or other should fall out, in such a juncture of time, with­out any relation, or dependance upon the curse, or threat of the supposed Witch as the cause; he hath but a shallow, weak or narrow intellect that doth not appre­hend. In the matter of Theft, Murther, Burglary—there must be some real thing proved as actually done by such a Person; the accused had power (it is sup­posed) to do the fact, and the accuser might have certainty enough, That it was [Page 96]done by such a Person; but here in this case of Witchcraft, there can be no such thing certain, it all goes upon groundless and inconceivable suppositions, surmises, conjectures, guesses, dreams, fancies; no certain assurance of any real connexion of such an effect with such a cause: And since, this many times serves, it is a won­der to me, That there be no greater herds, droves, flocks, swarmes—of witchcraftical criminals at every Assize. But that the Reverend Judges, especially of England, now are much wiser; (not only than the Proletarian rabble, but than they too, who profess themselves to be the great Philosophers, and well-studied in the Magick art) and give small or no encouragement to such accusations; and yet with the many, if one such cross ac­cident happen to be synchronical, or but subsequent to such a Curse or Threat; Oh! 'tis a pregnant proof, a certain evi­dence, That such a Witch was the cause; and yet a Hundred such Curses have been vented by the same Persons and no mis­chief followed, but they were not taken notice of, but this only that was attend­ed by some mischief following: But to end this, a wise Man tells us, That a causeless Curse flies in vain; and if after [Page 97]or upon the venting such a Curse a mischief happen, must that mischief necessarily be the effect of that Curse? if 'twere cause­less, 'twould bring no mischief: If a mis­chief be brought, it was deserv'd, and then 'twere fitter sure to look to the hand of Providence for the cause, than to the Tongue of a spightful Neighbour: Many Trophies and Gratulary Anathema's you may see hanged up in Neptune's Temple by Men preserv'd from Shipwrack through his Providence; why Sacrifice you not to him? said one: I Sacrifice not to him, said the other; because there are Thousands more, that have suffered Shipwrack, who have Sacrificed to Neptune, than scap't. One mischief or other among the Myriad of various Accidents, that we are subject to, may seem somwhat Syncronical to such a Curse; but there have been a Thousand such Curses, when no mischief followed, and how then can the mischief be impu­ted to the Curse?

CHAP. XXV. Other considerable points of Christianity un­dermined by it.

ANd yet it is much more unfit to be entertained by Christians, that pre­tend much Honour to, and expect much, nay all their comfort from Christ. For if the Devil can delude our sights, foolifie our senses, or take any mans shape upon him, how are, how can we be sure that Christ's Resurrection was a real Truth? He appea­red after his Resurrection often (as 'tis said indeed) But might not all be a mere De­lusion, Apparition, Satanical-cheat, or Phantasme without Realities, not Christ's very person in Truth? for all Thomas his feeling and handling of him, it might be another body, one of the Thieves perad­venture, that the Devil had taken up; or it might be Christ's body indeed, but acted, agitated, postured by the Devil; Christ's body, but without Christ's Soul; nay might not his Birth also be questioned, whether 'twere from Heaven or from Hell? Might not he be some Incubus-Bastard, for all the fair Tale that is told of his Mi­raculous [Page 99]Generation? the voice from Heaven (This is my beloved Son) might it not be a Delusion too? and the turning Water into Wine a mere Juggle?—these are horrid, fearful, and desperate scruples; yet may they come athwart some mens Souls upon the supposition of this good, and godly Doctrine of Devils; besides, what shall we Protestants be able to say, to, or against that monstrous Opinion of the Papists; The grosse and carnal presence of Christ's corporeal Body, corporeally in the Eucharist, the ubiquity of his Man­hood, or Transubstantiation, and the conse­quents of these? And again if a Devil can contract a Witch into the diminutive Di­mensions of a Rat, Catt, Hare, Flea or louse he can doubtless too sominisy her, that she shall be able to enter into any Chamber, Closet, or secret place, be the doors never so well shut, as fast or close, as art can make them; which was one of Christ's Miracles: and I see not neither, but that Christ may indeed so minorate his Body, that he may be easily comprehended with­in the narrow compass of a Waser-cake: and if a man by the help of the Devil can be in diverse and far distant places at one time, It is no wonder, strange thing, or miracle at all, that Christ's Body be in [Page 100]Ten thousand different or distant places, at one and the self-same instant (Ten thousand sure as well as ten or two) unless the power of Christ be less than the De­vils.

CHAP. XXVI. It is a Blasphemous and abominably Idola­trous, yea an Atheistical Doctrine.

I'le add but this, It is a Sacrilegious, Blasphemous, and most abominably Idolatrous Doctrine: never more, never so much, horrid Sacriledge, Blasphemy and Idolatrousness in any Opinion or Practise, that ever was in vogue amongst men. It steals from Christ the honour of his God­head, and of his Miracles he wrought to prove himself the Son of God; from the Father, the glory of his incommunicable Attributes; and from the Spirit the credit of these special Operations for which we Adore him. And is not this Sacriledge, Sa­criledge in the highest; from the highest, and from the Holiest too? For Blasphemy, it intimates, that Christ had not wit enough, to chuse an Argument, nor power enough to do a Work for proof of that, [Page 101]which he especially intended to prove, viz. His eternal Power and Godhead. The Devil can do as much as he did, as God doth or did by his stretched out Arm upon Pharoah; yea or the blessed Spirit can do, even in his most Spiritual and Heaven­ly way, as I have shewed. And for Ido­latry, it teacheth not peradventure the Wor­ship of Saints and Angels, nor of Sun, Moon, Stars, or Host of Heaven, nor of Stocks and Stones, nor of Leeks and Oni­ons, nor of Crocodiles and Serpents, nor of Crepitus ventris, & Deae cloacinae— (which were the lowest Degenerancies of the most besotted Heathens.) But of some­thing worse lower and baser; It teacheth the Worship of the very Devil himself in his utmost Devilship, as he is a most mali­cious, envious, and villainous Devil: when Men attribute these works, that power, and these excellencies to the Devil, which he deserves not; but are proper to God, is not this Worship? in their most devout Worship of God, what is it that they do, or can do more, than heartily, zealously, and religiously ascribe these great, stupend, and wonderful things to him? and are not then the great Phylosophers, Doctors, Pro­fessors, that write and stickle so much to uphold the Doctrine of Devils, are they [Page 102]not I say, the [...] the [...] the [...]? This may be taken by way of question, but this me seems, I may affirm positively, that of all the strange, wild, mad Heterodoxes, that were ever invented, broach't, or suggested by the Conclave of that infernal Association, none ever was, is, or can be more Abominable. All other desperate Heresies, what ever, how ever desperate in themselves, had yet some pretence, sucus o [...] glosse upon them, to make them look seemly: as either God's glory, the comfort of the Church or the benefit of Mankind. But this hath none of these, no pretence of either of these, nothing good in it at all, nothing that is good, commendable or tolerable: It is mere Devil, rank and entire Devil, generally Universally, Catholickly, and throughout from Top to Bottom, from Head to Foot, Root and Branch; and all the result (if not the design of it) is, to bring in the Demo­nomany, and to exalt the Grandure Mag­nificence, augustness and Kingdom of that Prince of Darkness: I need add no more, this is enough if we be Christians, if Deists, nay if but rational Men: I might have added it as a Rebellious Doctrine; some Exorcists upon the account of it, (as I have shewn) instigate to Rebellion; [Page 103]we conquer Devils, can flesh and blood stand out? follow us.—

It may be thought, I have been too vio­lent and bitter against this Opinion: Answ. It is the cause of God: all the three persons are immediatly concern'd in it: their ho­nour, and God-head ly at stake: the com­fort of the Church, the preservation of Mens lives, and the Salvation of more Souls depend upon the truth opposed to it: and should I be mild, should I gently stroke or claw such a desperate Opinion, that strikes at all, and would if possibly stabb both God and Man to the Heart, I might justly fear a sharper reproof, than that to Ely. His fault was but a connivance in respect of his Sons; he preferred them be­fore God; and should I prefer the Devil's honour, before God's glory, the Churches good, and the safety of Mens lives and goods and Souls too?

CHAP. XXVII. Ex. 22.18. Considered, and the Objection taken thence answered.

THe objections against the opinion that I defend, and for the maintenance of the Doctrine of Devils are, as the Spani­ards used to say of the Portugals, few and poor, scarce considerable indeed, but that by vulgar Error they are generally received as Demonstrations. I shall touch therefore now but one (the rest as many as I could meet with, yea and this too) I have answe­red sufficiently, and at large in another place. It is this. The Scripture intimates, that there are Witches, and it allots death, as their punishment. Exo. 22.18. Ergo, There are a sort of persons, that act strange and stupend things, through a pow­er derived to them from the Devil; or, the Devil can impower such persons with a kind of Omnipotency. Answ. Truly this follows not at all, not any thing like it: but that Witches there are, is without question; and more than a good many, what ever is meant by them: what is the Scripture-Witch, and what is that Witch, the vulgar [Page 105]counteth a Witch, that is the question: as for the word (Witch) which the Scrip­ture often useth, Josephus (a great Rabbi, a learned Doctor, and an Eminent person among the Jews, and therefore knew doubtless the meaning of his own Country Language, his Mother Tongue, and the terms of the sacred Text, as well as any Man else can be supposed) Translates it Poysoner, and very rightly according to the natural genuine and proper significati­on of the word; the word (Casaph) in the first prime and original sense, signify­ing one that hideth, covereth, or disguiseth one thing with another: so do Poysoners cover a delitorious Dose with some delici­ous sweet [...] seems to be either from [...] Litera similitudinis nota & [...] Medi­cue (1) Quasi, sicut, velut medicus: and what more consonant to this Etymon, than a Poysoner, Philterer, Jugler, Cheater, or Deceiver; one that mixeth, compoundeth, bindeth things together as a Physician; though he do it to a good end, they to a mischievous: the Sugar must cover the Poyson: so the cunning-subtile seeming-good words, trickes, feates, glosses—must hide the villainy intended by such Varlets; or else the word is from [...] Mutans, alterans, adulterans faciem, apparentiam, spe­ciem [Page 106]vel externam rei formam, one that al­ters, covers, changeth or disguiseth, the face, form or outward appearance of things: and may not this be very well rendred Jugler, Philterer, Deceiver, Poysner— better than Witch (1) One in compact with the Devil? for what do such Varlets else, but alter, change, cover, hide and disguise the out-ward face of things, and their villainous intentions with fair fucus, shewes and glosses, That the Villany they intend to act may not appear or be discove­red? Poysoners then are of two sorts or kinds, Spiritual and Carnal: the one in res­pect of the Soul, the other of the Body: the Carnal, the Scripture speaketh little or nothing of; nor shall I as being nothing to the business in hand. The Spiritual Poyso­ner may again be two-fold, Moral and In­tellectual, in respect of life and conversati­on; That, this, in respect of Doctrine or Opinion: he that inveigleth any person to any lewd, debauch't, lascivious or wick­ed Act or Conversation, by promises, per­swasions or any other means, wayes or tricks, is a Spiritual Poysoner Morally; such are Bawds, Setters, Panders, and cor­rupters: and of such the civil Law inter­prets, Magus: and of such (if the cohe­rence will prove any thing, as no doubt it [Page 107]will much) is the word Witch to be un­derstood, Exo. 22.18. Thou shalt not suffer a Witch to live. (1) A Bawd, a Pander, a moral Poysoner, or an enticer to such wickedness, as is there spoken of be­fore and after that verse, and so may the word fitly be interpreted, Na. 3.4. Mal. 3.5. in a spiritual sense, Spiritual or Moral Bawds, or Enticers to Idolatry. 2. A Poysoner intellectually, or in respect of Doctrine is one that seduceth, enticeth, enveigleth Men into Idolatrous or Super­stitious Worship, Doctrine or Opinion, these the Scripture calleth Witches, or Ca­shaphim too, Deut. 18.11. 2 King. 9.22, 21, 6, 9. 2 Chro. 33.6, 9. and not only when by promises, perswasions, subtile con­trivances, or fallacious Arguments, they seduce them from the Truth into Errors, but also when they use any cunning Feats, Tricks, A [...]ts, Juggles, Power or Force, to draw or continue Men in wicked practises or Opinions, these in Scripture are called Cashaphim, as Es. 47.12, 13. Jer. 27.9. Ex. 7.11. It is true, that the Magicians of Egypt were great Naturalists, and thence might very well be called Magi, or wise Men, but as they abused their knowledge in things natural, by pretending (if at least they did so pretend) that they acted by [Page 108]a Supernatural assistance, and so could equalize Moses (though they did but Jug­gle and play the Knaves in the dark) their end and aime too being but to continue Pharaoh in his Idolatry, oppressing humour, and Tyranny, they were but Spiritual Poysoners, Imposters, Juglers, cousening Knaves or Cashaphim; and do not they that Cheat, Deceive, Poyson Men in re­spect of their Souls, deserve the name and punishment of Poysoners, Juglers, Chea­ters, Imposters—as well as they, who only do mischief to Mens Bodies? Are they not Cashaphim Poysoners, Imposters, Jug­lers—properly? can there be any sitter term given them? By one of these senses, may the word Cashaph, or Witch (if Men will needs stick to that word) wherever used in Scripture, be fairly interpreted: but it is no where all the Scripture over so much as once intimated, or hinted, That the Witch or Cashaph, by any compact with, or power derived from the Devil, ever wrought any kind of feat, carnal or corporeal thing (to say no more here) whatever, neither doth there any word, term, notion, circumvolu­tion, paraphrase, sense, or coherence with the Text, any where yield any such thing. Strange this, if the Scripture intended any such person as was in compact with the De­vil, [Page 109]and as strange, that such a word should still be used, that signifieth nothing, but a Poysoner, Jugler, Cheater, Cousener, Im­poster, or mixer of some good (or seeming­ly good) things with bad, that the bad might slip down the glibber, being sugared over with the good in a spiritual sense. The Holy Ghost in the old Testament of­ten mentions, such Cheating, Cousening and knavish impostors, in respect of spiritu­als (as I have shewed elsewhere) under the term Cashaph, which the Holy Pen­men of the New Testament render (as Josephus did that in the old, yea and the Septuagint too) [...] or [...] a Poy­soner, Cheater, Impostor—one that mingles or covers his Poysonous Doses, with some delicious sweets, Rev. 18.23.21, 8.22, 15. neither use they any other word for such a Varlet, except it be [...] or [...], which they one way or other interpret to be a Cheater, Poysoner, or Imposter, as I have said, Act. 8, 9.13, 6.—16. 2 Tim. 3.13. to which may be referred Gal. 5.20. Ido­latry and Witchcraft, Witchcraft as the knavish trick of seducing, and enticing to Idolatry. [...] or [...] in the New-Testament never used, but in relation to Idolaters, or Idolatry, nor Cashaph in the old. And indeed why Cashaph should be [Page 110]rendred Witch (though I care not for terms, so the meaning be right) and inter­preted one that works by a power derived from the Devil by compact, I cannot pos­sibly divine, unless it be because this word is often joyned with Shoel, Ob, which is usually translated a Consulter, or dealer with familiar Spirits; whereas too that word signifies no such thing, but a Seeker or an Enquirer at Oracles, Heathen Oracles, ex­pecting answers from them, as elsewhere I have shewed: and indeed if Consulter or dealer with familiar Spirits were the right sense of Shoe, Ob, I wonder why that word was not produc't for proof of Com­pact with the Devil, rather than Cashaph. In that word, peradventure at first sight, according to the common Translations, a Man might think it likelier to find the name and nature of a Witch, than in the other, though indeed in neither according to the vulgar conceit of a Witch: but shortly, as soon may the witchcraftical Doctors prove, that because Men did suppose a Pegasus or winged-Horse in the Heavens, there are such strange Animals with us here below too upon the Earth; as that, because there are Witches talk't of in Scripture, therefore there are and were undoubtedly certain Men and Women, called Witches, [Page 111]that by a power derived to them from the Devil, upon Compact can do strange things among us now, our Witches (according to the general supposition) differing from the Scripture-Witches, as much as our Horses do from that imaginary Horse in the Hea­vens. Our Witches are supposed to do strange things above the course of nature; the Scripture-Witch can never be prov'd to have ever done any such thing. 2. Ours do by a supernatural power: (as 'tis said) The others did all by natural means what ever they did. 3. Ours are said to have power from the Devil by Compact, whereas no Compact with the Devil, nor power from him, can be prov'd of the Scripture-Witch. 4. The Scripture-Witch did what he did in publick, feared not the light at least, 2 Kin. 9.22, 21, 6. where, what ours do, is scarce intelligible, as being done in secret, and in the dark still. 5. The Scripture-Witch might easily be discovered and known, Deut. 18.14. whereas no sufficient tokens, marks, diagnosticks have been yet produc't, nor ever will (I'm confident) by which ours may be known, and discovered for such, nor will it ever be prov'd, that there are, were, or can be such as the vulgar dream of, except by the desperate perju­ries of malicious Villains, or the confessions [Page 112]of miserable, besotted, and irrational old wretches, or peevish dreams of melancho­lick Hypocondriacks, which are no way sufficient to convince any Man, though but of ordinary and common understand­ing. Shortly there is nothing in the word or notion (Mecashapha) Exo. 22.18. nothing in any other Text, nothing in any antece­dent consequent or coherence, that any Text throughout the Book, nothing in any feat, or work attributed to the Cashaphim in Scripture, that intimates or hinteth Devil, or compact with a Devil, or that needed the Devils assistance for the effecting of it. This word therefore, or any conjugate thereof cannot, I think, signifie in any so­ber Mans judgment, a person in compact with the Devil: for, as for the seats that were done, if any such seats were indeed done by those Juglers of Egypt, in opposition to or Emulation of Moses, they are three or four times (that is all the times, that any thing is said to be done there) attributed to the Hartummim still, not to the Cashaphim at all: whereas Ex. 22.18. speaketh only of the Cashaphim, not at all of the Hartummim; yet these too, did but Juggle as I have shewed fully in another place.

But whether they were the Hartummim or Cashaphim, all is one, they were but knaves [Page 113]both one and all: and all but Juggl's, what­ever they did, as I have shewn in another place. And as for these Hartummims; Learned-Men think them to be One Spe­cies, Kind, or Order of the [...] or of Wise-men; as the [...] or Magicians, Another. And for the Word, they think it a Stranger to the Hebrew: but others conceive it a Free-Denizon of that Lan­guage, and derive it from [...], Foramen, a Hole, as [...], Obiurare, occultare, clau­dere, &c. But it may, peradventure, derive its Original from [...] perfecti, excellentes, or exacti; and [...] Sculpere, formare, effigiare, &c. And so the Word signify's the Masters, Chiefs, or Principal Hieroglyphers. The Aegyptians had their Sa­cred Pictures, Representatives or Eidyllions, under w^ch. they conceal'd their more Myste­ [...]ious Knowledge or Doctrins both of their Divinity, and Philosophical Conceits. The Makers, Carvers, or Gravers of those, were in high Esteem among that People, for their Skill in, and Employment about, their Sacred Things. These, we may well think, among the rest of his Wise-men, were, by Pharaoh, called to be consulted, and to contend with Moses about Miraculous Feats. Now, 'tis possible, yea, very pro­bable, that these Men, having the Art or [Page 114]Knack of making, graving, or carving the Pictures of Men, Beasts, Serpents, Reptils, &c. had the Feat also of colour­ing, painting, and fucussing of them also: and so, might easily (especially in the Dark, or by their Jugling Feats, as the Text intimates) make a Rod look like a Serpent: Water (if any true and real Water at that time, might be gotten; Moses before, having, as the Text expres­ly saith, turned all their Water into Blood) seem to be, or look like Blood: or, make a Piece of Wood, in Shape and Motion resemble a Frog, yea a Toad. I have my self feen one so Artificially con­triv'd and order'd for Form and Motion, that at first sight, it might easily be mista­ken for such a Reptil. But, when it came to smaller or lesser Things and Corpuscles, as Flies and Lice (the Painting, Colour­ing, or effigiating the like, they were not formerly acquainted with); and to things of another Nature (and a greater num­ber of them also expected): Their Weak­ness, and Knavery, or (as the Apostle styles their Juggl's) their Foolery was manifest to all Men. The Hartummim, I say, might be some Knavish Painters; who had the feat, dexterity, or knack of Colouring and Casting a seemly Glass up­on [Page 115]things. And, because that the Priest­ly Order might be è Secretioribus unto Pha­roah, the Mecashaphim might be the Counsellors for State-Matter but (sure) Subtil and Politick Oratours, who with fallacious Arguments, cunning Preten­ces, and plausible Rethorick, could so dis­guise Truth, and flourish up Knavery and Falshood; that Falshood should seem Truth, and Truth but Falshood. And so are justly called Meeashaphims, Colourers, Changers, or Perverters of the Faces of Things; as the Others, justly Hartum­mims, from their Painting, forging, Co­louring, or fucussing of Things. But both, meer Jugglers, though in several Waies; the One in and by Words; the Other by, and upon Things.

CHAP. XXVIII. Some Motives for the drawing off of Men from this Doctrine, propo­sed.

I Shall add a few Particulars more for the preventing the growth of, and longer adhesion to this gross, blasphemous, and Abominable Doctrine. 1. Then I would perswade Men, that they would be indeed, and in truth, what they profess to be; Deists, and not Demonomanists, Wor­shipers of God and Christ, not Adorers of the Devil. All Idolatry is Abominable, but this most, as being not only Simple Ido­latry, or meer down-right Atheism in the Positive; but Idolatry and Atheism too, in the Superlative: For, if they were [...] that worship'd the Heathen-Gods, i. e. Men Famous in their Generation for the Inven­tion of many usefull things, but deify'd by the Pagan Superstition, Eph. 2.12. They then that Worship the Devil are [...] the most Transcendently Atheistical, as Worshipping the worst of things that can be imagined. The ascribing of great Works, Titles, Honours, Excellencies, &c. to a [Page 117]Person, is Worshipping, Rev. 4.18. But if it be more than the Person or Thing de­serves, it is Idolatrous; and may, nay doth, come within the Compass of the Highest Atheism, if done to the Devil. Adore, Magnify, Exalt, God; the Works, Power, Wisdom, Goodness, and Providence of God: This will keep you safe from being infected with the Leaven of this Doctrine; Thus shall you preserve your Selves, De­ists, and Christians, and only thus. Adore Christ Jesus, as the only Potentate, the Power that only doth great Wonders: If you Adore Him not thus, you make Him but an Idol, or a Trifle; We have no Ground, Reason, Motive, or Command, to Worship, or Believe in Him, but as He is the Great [...] of the World. If I do not the Works of my Father, believe me not; but if I do, believe me for the very Works sake, John 10.37. Upon the Ac­count of His Power and Miracles we may, and must believe in Him, and we may safe­ly enough; if His Works and Miracles de­serve it not, (as being not Unparalle­lable) dis-believe Him: And sure, Men do not, will not, cannot believe in Him, (what-ever they pretend, and prate) I say cannot believe in Him; if they believe the Doctrine, or Omnipotency of Devills, [Page 118]the Beliefe of this takes off utterly the Be­liefe of that: If Men believe, that the De­vil can and doth, as Great, or Greater Works than Christ, they cannot believe in Christ. No man can serve two Masters, is the saying of a very wise Judicious and Critical Person, (as I esteem him): and truly I believe, that it is simply impossible for a Person, to believe, trust, rely, and to have full Considence, Dependence, and Recumbency upon any Power, as Super­excellent, and Unparallelable for Com­fort, Health, Security, and Salvation; and yet at the same time to believe, that there is another Numen, equal, if no [...] Super­paramount to the former, for Power, Sub­tilty, and indefatigableness to do Mischief, and Villany. Me-seems, indeed, that be­sides the Blasphemy, Sacr [...]iedge, theism of the Demonomanists, there is a Contra­diction and Nonsense too, in then Opi­nion.

2. I would perswade Men to consider, how by this Doctrine they are drawn not to sin singly, but are fore't as it were to pile, heap, load up one sin upon another, a new, or another, to a former Villany. And should they be such Davids as to add sin unto sin? thirst unto Drunkenness? One Mil [...]stone hang'd about the neck, is heavy [Page 119]enough to drown any Man; but two or three, or more will sink him into the bot­tome of any unfathomable Abysse: There are without doubt degrees of Sin here, and will be of Torments in that insernal To­phet (a greater Damnation and utter dark­ness, Rewards double, the dreggs of the Cup we read of) according to the Di­mensions and Aggravations of the Sins, shall the Torments be aggrandized: add not therefore Murther to Atheism, and Idolatry: though these two cry loud enough for vengeance; yet hath Murther a Stento­rean voice, and will reach farther. Blood-guiltiness, the guilt of innocent blood hath a shril voice, that will pass up unto, and through the brazen gates of the highest Heaven. Thy Brother's Blood cryeth unto Me from the Ground; especially if acted by a Law, under the pretence of Justice. We have a Law, and by our Law he ought to Dye, when they would condemn the inno­cent, cry'd the Jews, but did this excuse? wilt thou have any thing to do with the Stool, Seat, Chair, or Tribunal of wicked­ness, that imagineth mischief by a Law? they gather themselves together against the Soul of the Righteous, and condemn the innocent blood. But the Lord shall bring upon them their own Iniquity, and shall cut [Page 120]them off in their wickedness; yea the Lord our God shall cut them off, Psal. 94.20. — Bring upon them their Ini­quity — cut them off in their own wick­edness—yea the Lord our God, (God will take the matter into his own hands, and shall cut them off). It is a terrible Threat, and deserves serious consideration, It is a fearful thing to fall into the hands of the living God. A Man that marrieth his Mo­ther, and so thinks to justifie his Incest, is much more criminal, than he had been meerly by his single Villany in lying with her, say Casuists: Because he pretends Divine approbation for his abominable Vil­lany: and doubtless, Law, Religion, and Justice drawn in, to countenance a Mur­ther, do but aggravate: all these, yea, and God himself the Author of all these, be­ing thus brought in as Accessary, yea, and these being the publick acts of a Nation or Kingdom, the whole Kingdom or Nation is involved in the guilt of the Villany: and this seems unpreventible where this Do­ctrine is entertained; they must needs think they do God good service when they Mur­ther the Innocent.

3. Follow not a multitude, though, in long Tract of time, they have beaten out [...]broad plain easie path before thee: King­doms, and People, and Nations, as well [...]s [Page 121]single persons may be under great mistakes, and grosse Errors for many years. So was the Church in respect of Millenisme, Ar­rianisme, Pelagianisme, Pope's Supremacy, Communion under one kind, Transubstan­tiation—

So also in this particular, concerning this Doctrine of Devils, It hath generally pre­vailed in most Churches, in most places, for many Hundred years, amongst most Men: yet is it a grosse Heterodoxy, and Abominable Apostacy from the Doctrine of the primitive Church, in the Apostle's time. That it was counted an Abominable Error, is plain by this Text; and in after­times about the year 310. the Council of Ancyra concludes peremptorily, at least a­gainst that part of it, which attributeth so much power to Devils: Quisquis ergo credit, posse aliquam creaturam aut in meltus aut deterius Immutari, aut Transformari in aliam speciem, nisi ab ipso Creatore, qui fecit omnia, procul dubiò insidelis est & Pagano deterior. From this truth hath the Church deviated, and fallen into the contrary Er­ror, for these Twelve or thirteen hundred years. It is not ground enough, to em­brace a Tenent, because of the many, that embrace it, or the long time it hath been embraced, the several places where it hath [Page 122]obtained, or the several Doctors that have maintained it. Ad legem & prophetas, To the Law and to the Testimony. If Mens Tenents, Practices or Opinions agree not with these, reject them. Number or multitude is no justifiable excuse, or suffici­ent precedent; and yet I like not self-con­ceited singularity: Prove all things, hold fast that which is Good, is an excellent Rule.

But I must add here: Though a Church, the whole Church, to a very few, may thus generally be erronious, even in such a point; yet may it not be straight un-churched, or become presently an Abdicate, Reprobate, or Anathematized Church, for an Error or two, though grosse ones: we had scarce else a visible Church in the World, for many Hundred years: God giveth more grace: Every error, mistake, or heterodoxy, though great enough, doth not nullify a Church, if it be not obstinately, wilfully, and wick­edly persisted in. If the whole Church sin through Ignorance, there may be an A­tonement, Lev. 4.13. A Church, a whole Church may be under the Guilt of some great Sin, and yet be the Church of God still: Gross and Hainous Sins, may not be Grounds enough for Separation; and therefore our Schismaticks have no Justi­syable [Page 123]Warrant for their Schism, from the pretended gross Sins of this Church, and State. Is there? can there be? can they wire-draw any of our National, or Eccle­siastical Sins, into greater Horridness, than this Sin hath? And yet had God his Church still; nay and even they also were of His Church that Embrac'd that horrid Heterodoxy: Nay, they themselves are Guilty, most of them, of this most Horrid Heterodoxy; and yet will they reckon themselves of God's Church. How then, or with what Face, can they Anathematize, or Unchristen another Society, whom they cannot accuse of any Crime, so horrid as this? Doubtless the Sins of this Nation are High and Horrid, peradventure, never more: the Lord of His goodness, change our Minds, reform our Extravagancies, and rectify our Conversations, according to the Pattern, and the great Exemplar, the Lord Jesus Christ. We had need beg this Heartily, lest, according to the Tran­scendency of our present sinfull Conditi­on, our Judgments be Transcendent, and of the Superlative Dimension. We may well fear this, though we have already, and do now yet suffer so much; yet may we justly sear more: His Wrath may not be turned away yet: but His Hand may be [Page 124]stretched out still; yea, He may Plague us Seven times yea and Seven times more still; yea and likely will: God will be Conquerour one way or other, either in our Conversion, or Confusion. Can we kick against the Pricks? Are we able to contend with God, or are we Stronger than God? Shall an Earthen Pot contend with a Brazen Mountain? Sure, sure, it will be bitter, exceeding bitter, in the end; bit­terer and bitterer, still, till the End; and peradventure without End. Let us pre­vent this, by our Complyance with, and Conformity to the Divine Will of God; and, the Good Lord grant, that Magistrates, Ministers, and all others, in their several Places and Stations, may do their parts. There is not, hath not been, cannot be, a more Gross, Blasphemous, or Abomina­ble Villany; nor more Injurious, both to God and Man, than this: nor Fornication, nor Intemperance, nor any other of those Raging Sins of this Age. This therefore, especially, over, above, and beyond all else, should they joyntly set themselves a­gainst. The Magistrates are God's Mini­sters, Deputies, and Vice-gerents, and should they not Act for God? for God against the Devil, not for the Devil, against God? Sure, Ministers are God's Ambassadors, [Page 125]and should proclaim, publish, and declare His Greatness, Majesty, and Power; not Traiterously give away these Jewels of His Crown, to His Adversary, Competitor, or Rebellious Vassal. All the rest are God's Leige-Subjects, and Menial Ser­vants, or Souldiers under His Banner; and should they not Fight to uphold His Crown and Dignity? should they be con­tent, tamely to yield up His Royal Prero­gatives, to be usurp'd by that Villainous Traitor of Hell? Truly, nor Magistrate, nor Minister, nor People, can do God a greater Dishonour, nor the Devil better Service, than by maintaining this Doctrine of Devils. Once, this cannot be deny'd, the Holy Ghost speaketh expresly against it; whosoever therefore speaketh for it, sets his Mouth against Heaven, against God, against the Holy-Ghost: What would we expect more than the Word, the plain, and ex­press Word of God, for the setling us in or against a Doctrine? When the Lord hath decided the Controversy, & setled the Question, should men's Moots, groundless Opinions, small Arguments, and whilde Winter-Tales, unsettle us? And this brings me to another Particular, for the era­dicating, or at least stopping of the farther Growth of this Root of Bitterness.

4. Let the Apostle's Advice take place; Refuse Prophane and old Wives Tales, [...] Avoid, Oppose, Abhor, Depre­cate, as thou wouldest some great Mischief, or Reject, as a Man doth his Wife, when he gives her a Bill of Divorcement: there is more in it sure, than simple Refusing: Refuse, as Fearing, Loathing, and Detest­ing: But how comes this Advice in here? How falls the Apostle upon this Prohibiti­on of Tales and Fables in this Place? Brings he it in (shall we think) by Head and Shoulders, without any Agreement or Coherence with the matter in Hand? Doubtless he is alwaies seasonable, in all his Prohibitions, Charges, and Caveats; but especially here, when he speaks im­mediatly from the Mouth of the Holy-Ghost, against the Villainy which the Ho­ly-Ghost had expresly, [...], in plain terms declared his mislike of; and probably, the means to prevent and avoid it. And I am very confident, that there is no man, that can give any Reason why, wherefore, or upon what account this Charge should be brought in here, unless to intimate that Prophane and old Wive's Tales would be a great Motive, meanes and occasion, by which men should be brought under the Cheat of seducing Spirits, and into the [Page 127]Mischief of being bewitch'd with the A­bominable Doctrines of Devills: And therefore, St. Paul adviseth Timothy, that, As he would avoid being cheated by seducing Spirits, and the desperate Doctrine of De­vils, so he would avoid Prophane and old Wives Tales. If thou give no heed to these, no danger of the other: But, but-little hope of escaping the other, if thou give any heed to these: This is plain out of the Text, all: And indeed, how pernici­ous and dangerous such Fables may prove, for the Poysoning of Mens Souls to the abhorring of Truth, and for the bewitch­ing of them unto most Idolatrous Opinions, we may easily learn, by these two most Monstrous Heterodoxies, Purgatory, and Adoration of Images; both grew from this Root, as I have intimated: and so this Doctrine of Devils hath too the same Ori­ginal: And this, if any man will but ob­serve, and consider seriously, he will easi­ly find, that this Babel of Confusion, is built meerly upon the Sandy Foundation of Tales and Fables. There are Stories writ, and Laws enacted, concerning Witch-craft, Compact, and Converse with the Devil: But, search the Matter to the bot­tom, trace the Hare to the Form, follow the River up to the Fountain; and you'l [Page 128]find, old Wives Tales, and Prophane Fa­bles, seconded by Romantick Inventions, and Poetical Fictions, to be the Original of all. Some Old, Crazie-Brain'd, Doting, Melancholical, Hypocondriack Dreamers in the Paroxysm of their Distempers, seem to see strange Sights, Creatures, Goblins, Devils, as they think; this they report, with Confidence; the Rabble is credulous, and believes straight; the Di­urnallers are willing to swell up their Pam­phlets, unto Volumes; Philosophers (to shew their Wit) undertake to prove all credible, yea necessary: Others in their Simplicity, with an abundance of Zeal, and little Wit, (thinking God's Honour is concerned), predicate it: The Shave­lings contrive an advantagious Trade out of it: and thereupon (deluding the Civil Magistrate, with fair Tales, and goodly Pretences) the Inquisition-Office is E­rected, where the Masters of that Tyran­ny, for the seeding of their Unsatisfyable Covetousness, by intolerable Courses, Tricks, Artifices, and Torments, extort, and Register, what madd Confessions they please, from ignorant, simple, besotted, affrighted, friendless, and tender-skin'd Persons. And now who dares deny, que­stion, or doubt? the Holy House hath con­cluded [Page 129]it, in one place, and so it must be thought a precious Truth, and be brought into Vogue in all places; and yet not so much as one wise or honest Man, ever saw, heard, or knew any such thing. I should have added, That Malicious Varlets, understanding that, by their Oaths, they might aggran­dize their Revenge to the utmost in the most shamefull and most painful Death, of their Adversary, would not stick to venter the peccadillo of a Perjury, to gratify their Mali [...]; And thus they wrap it up: But, the [...] O [...]iginal of all was, a [...] I said, Old Wive's Fables, [...]ad Dreams of [...], pro [...]e Sto­ries, bo [...]rowed of Heathens: and those the Apostle might especially aim at, in this his Caveat; for, What are all those Wild Taler, among Christians (now, and heretofore) of Witches, Conjura­tions, raising of Devils, &c? but the Revived Fables of the Heathens (un­der other names) concerning Tis [...]phone, Megara, Hecal [...], &c. and done by their means; of like [...] are pre­tended now [...], because such Lies, Fables, and Tales, were [...] chief­ly, and most used by the Priest of [...] or Beel; to bring that-Id [...]l's Worship [Page 130]into request. The word [...] and [...], disser not much. This once: That such Stories may do much Mischief, this way, the Holy-Ghost himself here intimates, by this Caveat, Reject these Old S [...]ories, formerly much used, con­cerning B [...]l, or Baal. And are such Stories sufficient grounds for Christians to [...] such a Doctrine on, that is so [...] and intolerable, both [...] God and Man? Truly, if [...] seriously consider, how [...] the Father, and all the [...], are concern'd, How [...] [...]usequence, if not di­rectly [...] [...]bused and blasphe­mes [...] [...] [...]ne of Devils, 'twould terrify any [...]-Soul into an abhor­rency of it. Never let it be thought, That these Consequences are meer fal [...] lacions Infirmities, from the Demono­loger's Doctrine: I appeal to any Man, that hath any Wit, Reason, Intellect, Understanding, or Sense, whether all these absurd, and Abominable Conse­quences, that I have hinted at, here, and els-where, do not liquido, without straining or wringing, genuinely, pro­perly, naturally flow from their Premi­ [...], and if the Premises be naught, [Page 131]the naughtiness of the Conclusion may not be charged on him, that [...]o­gically, according to right, not fallaci­ous Ratiocionation, infers them: So that, if Men have any care of God's Honour, or their own [...]; if they will not prefer the Devil before God, Christ, and all that is called Good, or Sacred; if they will not be the worst of Idolatons, that [...] were, or can be imagined, [...] Murder, the ob­structing of all Judicial Proceeding, the destroying of Humane Society. Natu­ral Comfort among Men, and the large Bed-rol of other Gross Enormities); if they be not for Hell, more than for Heaven; for the bloody old Dragon, (that must be bruised under our Feet), than for the Brazen Serpent, that must be lifted up; If they will not main­tam a Doctrine, by which, the most malicious and mischievous Machinati­ons of desperate Villains, against their Innocent Neighbours, may be coun­tenanc'd and incourag'd; If they will not be accounted, nay if they will nor really, and in truth, be, in themselves (and not meerly upon the account of other men) Renagad [...]s, [...]noun­cers, Apostates, from the Fundamen­tal [Page 132]and Architectonical Truths, of Christian Religion, they will not en­tertain this Hellish Doctrine; nor (if by mistake they have heretofore been bewitched into the Conceit of it's Truth,) will persist in it. I have dis­charged mine own Conscience, and am Innocent, as to the Blood of any Person, that shall dye, meerly upon the Accusation of this Guilt, hereaf­ter.

CHAP. XXIX. An Objection, That Christ's Mira­cles are no Good Argument to Prove his Mess [...] Ship, or God-Head, but the Prophecyes that went before of Him, in the Scrip­tures; or at least not those with­out these.

THere is indeed another Conceit retrived by a Learned Man, (which I lately met with) fortified both by the Reverend Names of some of the Antients, and also with a piece of Scripture, 2 Pet. 1.19. We have a surer Word of Prophecy, &c. Which he applies, or rather opposes, to Christs Miracles, as though they were not con­vincing enough to prove him to be the Son of God, unless the Prophesies that went before, of the Miracles that should be Wrought by the Mess [...], and his Miracles, be found Consonant, and Agreeing. By Prophecy he understands, not only Verbal Predictions, of the Pro­phets, concerning Miracles, to be done; but the Types and Figures; a [...] also the [Page 134]Stories, and Events, recorded in Scrip­ture. All those requisite to be known, for the inducing of Men to believe, That the Miracles of Christ did prove his God-Head. Answ. It is not de­ny'd, but other things, besides His Mi­racles, may be, and are, Arguments of the God-Head of our Blessed Saviour, as His Spiritual [...], the Star, the Attestation from Heaven, &c. as afore, and Prophe [...] [...] the fest: but this [...] the [...] Christs, Miracles alone, by themselves, do prove it sufficiently &c. John (Chap. 20.31.) sayth they do, and Christ (as after) sayth [...] and I hope that we may believe either of the [...]. 2. This Scripture doth not prove the thing in [...], viz. That Christs Miracles needed the Assistance of Pro­phess to prove what he was: But on­ly, [...] Prophesyes were a good Ar­gument, [...] a better to some Men, than [...]: This is the most. [...] Knowledg [...] of the Propheti­ [...] [...] the [...] be hard to say, [...] Matth. 8: the Syroph [...]. 15; the Chief [...], with his party of Souldi­ers, [Page 135] Matth. 27. had believed upon good ground; or that their Faith of Christ's Divinity was right (though they be commended for it) as not be­ing rightly setled or grounded well in them: They were (before they saw his Miracles) meer Heathens, and igno­rant of the Prophecyes altogether; Yea, I might doubt, Whether the Apostles Faith at first, were right, when they be­lieved only, upon the Evidence of that first Miracle, which he wrought in Ca­naa of Galilee, John 2.11. Nay, it might well be doub [...]ed, Whether their Faith were Salvisical, all his Life-time, until his Death; notwithstanding that of Matth. 16.16. [...]ohn 6.68, 69. For, it seems, they were not very well vers'd in the Verbal Predictions, touch­less in the Types, Figures, S [...], and Events recorded in Scripture; but were ignorant unlearned Men, as to these things, untill Christ, after His Resur­rection, opened their Intellect, that they might understand the Histories as well as Mysteries of the Text, being before very ignorant of both. 4. If Christ's Miracles were not sufficient by them­selves, to prove His God-Head, with­out the Prophecyes, that is, unless, not [Page 136]only the Verbal Predictions of the Pro­phets, but also the Types, Figures, and even the History and Events too recorded in Scripture; yea the Exter­nal Testimonies (as Sacrifices, Oracles, and their Cessations, to perfect the proofe) do come in also; then none, but great Scholars, Helluons Pololo­ [...]rs, Subtile Allegorizers, Men of Rab­ [...]inical Phancy, or of Origen's Humor, can certainly be assured, by this Argu­ment taken from his Miracles, That Christ was in [...]ed the Messias, or Son of God. Men of ordinary Knowledge, of common Capacity, of small Rea­ding, narrow Intelligence, &c. though never so firm Believers, sincerely Pious and conscientious Observers of the Will of God, since they cannot pierce into the Mystical Types, Obscure Figures, [...]nigmatical Hieroglyphicks, cannot be [...] with the External Testi­monies, nor Chymically distill plain Histories, into Allegories, (notwith­standing they can, and do read, un­derstand, and believe all the Verbal Predictions of the Prophets; yea, and notwithstanding, they may do, or might see Miracles upon Miracles; all the Mi­racles that Christ ever did, a Thousand [Page 137]Miracles, one after another; yet can they not with assurance conclude Christs God-Head, by, or from His Miracles. And yet Christ useth this Argument, To prove His God-Head; useth it of­ten; useth it more often, than any o­ther, than all other Arguments, that to that purpose he ever used; useth it as an Irrefragable Argument, Joh. 10.37; useth it as an Argument, that leaves Men, who are not convinc'd by it, inexcusable, Joh. 18.24. And this Argument, Medium, Motive, or Mean, without any other, by and of it self alone, was very many times (we find) sufficiently convincing; useth it over, above, and beyond the Testi­mony of the Baptist, as a much better Argument; though he were the grea­test of all the Prophets, that ever were; the greatest that was born of Women, for the cleerness of his Description and Indigitation of Christ's Person: And therefore as credible in His Testimo­ny, as any of the Verbal Predictions of any of the Prophets; and yet preferreth Christ, the Argument taken from his Miraculous Works, before the Testimo­ny of this, John 5.32, 33, 34. It must be therefore of more Strength, [Page 138]than any Verbal Prediction of any Pro­phe [...]s, whatever. He used indeed, too, His Father's Testimony, as another Ar­gum [...]t of His Divinity, not as a Me­dium to fortify this; and then too, brings in [...]hes Argument (the other is not brought alone without this) as an equal Concurrent with it. Yea, he u­seth this Argument alone, singly, by it self, [...]dozen times, at least, without any other anne [...]t, either out of Verbal Predictions of Prophets, Types, Figures, Histories, Events, or any such like, to confirm or justifie it. He useth it thus, singly, upon several Occasions, unto se­veral Persons, severally disposed, to and among Friends and Foes, Believers and Unbelievers, Neophytes or Young, and Mnasons or Old Disciples; Useth it as a sufficient Answer alone, to those quarrel­some Jews, who were ready to snarle at any thing he sayd; i [...] possible there could be any Exception taken at His Words, upon the very Question, Whe­ther he were the Christ or not [...] Joh. 10.21, 25. Christ, I say, used this Argument oft, and divers times, upon divers occasions, to divers persons, of divers opinions, &c. And it cannot, I believe, be proved, That he ever [Page 139]used any other Argument, for the Confirmation of this His Argument: Nay, it had been a kind of weakness in Him, to have used this Argument, singly, so often as he doth; (and the Apostles too, Act. 2.22.38. Rom. 1.4. &c.) had it not been in, of, and by it self, sufficient singly: But it seems, That Christ's Answer to John's Disciples is, by some, thought to inti­mate, That His Miraculous Works, needed at least the Assistance of the Verbal Predictions of the Prophets, to prove His God-Head or Messia-ship, because some Words or Things fore­spoken by the Prophet [...]say, are inclu­ded in the Answer of Christ to the Baptist, Esay 3 [...] 5 with [...]uke 7.21. Answ. 1. They were another sort, a di­vers kind of Mirather, that Christ speakes of, different from those in the Prophet. The Prophet speaks of Spi­ritual Operations upon the Soul, by Grace, which are rather proper Works of the Spirit, than of Christ: These that Christ speaks of, were outward, c [...]rnal, and upon the Body meerly, and might be done by meer Power, with­out but wing the least sprinkling of Grace, upon the Subjects. And how [Page 140]these former should be a clear Prophesy or Diagnostick of the latter, is not so plain; or these latter be prov'd by the former, to be a Diagnostick of the Messias. 2. Christ's Answer sent, was not so, especially, if at all directed to John for his own sake, or information (He was fully enough before assured of Christ's Messia ship, and God-Head); but to, and for His Disciples, who in all likely-hood, were as bad Profici­ents under John, and as ignorant of the Scriptures, as were Christ's Disci­ples under him. And these before his Resurrection knew little of the Scrip­tures, or of the Verbal Predictions of the Prophets, much-less of Types and Figures, &c. A meer Prophetical Word to them, especially without citing the Prophet, and the Place too, would, yea could be but little edifying or con­vincing. 3. Christ, nor hints, nor tells them of Prophetical Predictions, at all, sends them not to reading of the Pro­phets, nor asks them, What they had Heard, Learned, or Readd in them. There is nothing in the Passage, inti­mated to this purpose: But, he sets them to employ their Eyes, and Ears, and Thoughts, upon what Christ had [Page 141]newly done, and was doing; Tell John what you have Seen and Heard done by Me, now. 4. The things in Christ's Answer, do but in a slender manner agree with the Words of the Prophet (to which Christ, by the Objection, is supposed to send them): the prophesie speaks indeed of opening the Eyes of the Blind, unstopping the Eares of the Deafe, making the Lame to Walk, and the Dumb to Speak, &c. Christ's Works then in hand, were, be­sides the former, Cleansing of Lepers, Raising the Dead, and Casting out De­vils; harder things to all Humane Ap­prehension, and Sense, than those o­ther in the Prophet. And was it like­ly that Christ did? Or was it a Pru­dent Course, that he should send them, for Conversion and Conviction, to a Prophesie, where the easier things only were in some sort, predicted, not the harder? Why sends he them, I say, for proof of the easier things, to the Pre­dictions of the Prophets, not of the harder? Were the harder convincing enough of themselves, when once seen, and heatd without any proof, from the Predictions of the Prophets? Why then [Page 142]no need of proving the easier? Qui po­tuit ad majora, potuit etiam ad mino­ra, These prov'd Him to be Messias, sufficiently enough, of, and by them­selves: What need more? If he sent them to the Prophets, for proof of the easier, That these were sufficient Marks to know the Messias by; then are the harder needless, in vain, and to no purpose, instanc'd in; which is not tolerable to think. Or was it, That the Prophets had no better Fre­dictions of the Messias, but of the ea­sier only, not of the harder things, to be done by him, (though these doubtless were in special, the Chief Marks of the Messias) Why then there would seem to be some Defect in the Prophetical Predictions, as wanting some of the special Characteristicks, by which the Messias might best be known? Or, if they were full, and without any De­fect, as to their Description of the Mes­sias, or the Marks of him; then was not Christ so well advised, to send them to these obscure, and subordinate Marks, when there were better and clearer? Or if the Predictions of the Prophets were full and sufficient, but yet contained these Harder Things, [Page 143]that Christ instanceth in, Why then it follows, That these Harder Things did not belong to, nor did prove the Doer, to be their Messias expected, but some thing higher, better, and more august, as doing greater and harder things, than were, should or could be expected, to be done by their expected Messias. Which should be so hard for them to believe, That they should rather, upon such a Pretence of Christ, have believed him to be a Jug­ler, Deceiver or an Impostor, as pre­tending to greater things in shew, but did and could do nothing Really, An­swerably, and in Truth? For, that there could be a greater Miracle R than their Expected Messias, they thought it im­possible. The Conceit, Apprehension, and Belief that they had entertained (and that justly) out of the Predicti­ons of the Prophets urg'd them to think, that all Comparison with, much more prelation of any p [...]tion, above their Messias, for any excellency of Opera­tion, would be entertained as incredi­ble and odious▪ Certainly the Clean­sing of Lepers, Raising the Dead, Ca­sting out of Devils▪ could hardly be con­cluded from the supposed Text of the [Page 144] Prophet, or any other single Text, yea or divers; nay not from all the Pro­phetical Predictions, put together; I mean in special, that Work of Casting out Devils in the Demonologers Sense. This must be found (if found at all) in the Dark Types, Aenigmatical Fi­gures, and Allegorized Histories, or the External Testimonies, not in the Verbal Predictions of the Prophets, sure. But it would seem very strange that Christ, who was the Light of the World, and came purposely into the World, to lighten our Darkness, and theirs too, should send such dimme [...] sighted Persons, to Types, Figures, Histories, &c. (to name no more) for the Chief Diagno­sticks, and Characteristical Marks of Himself. Marks ought to be plain and obvious, (when from them so invelo­ped with Obscurity, and Thick Dark­ness, he could hardly be found-out by the most Sagacious Persons, or clea­rest Intellects;) besides (not to men­tion, That such a difficult Way of co­ming to the Knowledge of their Mes­sias; especially after so many Verbal Predictions by the Prophets, must needs cast a huge Damp, as to their Com­fort, upon the spirits of his Expectants;) [Page 145]This might seem very Inconsonant to the Verbal Predictions of many Pro­phets, which fore-tell an easie and clear Way of discovering all necessary Truths (of which the Knowledge of the Messias must needs be One) under the Gospel; The Spirit of the Lord shall rest upon him, Esay 11.2, 3. &c. Write the Vision, make it plain upon Tables, Hab. ver. 22. They shall not every one teach his Neighbour, saying, Know the Lord, but they shall all know me, Jer. 31.34. The Word is very nigh thee, in thy very Mouth, Deut. 30.14. How could this be, if, not­withstanding Christ's Miracles, he could not be known to be the Messias, not only, not without the Verbal Predicti­ons of the Prophets, but not without the hardly attained, and, when attain­ed, hardly assuring knack of Enucleating or Exentricating the Types, Figures, Histories, &c.? Might it not be ob­jected, That this were but as if a man were sent to seek the proofe of Notum per ignotius? as that, When unskilful Fellows, see the Sun shining at Noon­day, they should not, could not, assure themselves of its shining, unless they could find it in the Predictions of Astro­nomers; [Page 146]who (ex concessis suppositis, & postulatis) from obscure Mediums (as to the Vulgar) have concluded it, That the Sun should or would shine, such a Day, at such an Hour? Nay, might it not be objected, by Aliens and Infidels, That this were but to make, draw, or conclude, Quidlibet ex quo­libet, Since out of meer Aenigmatical Types, Figures, Histories, some queint Wits, Chymical Ingenies, Mercurial Intellects, will easily extract any thing, and make it seem Plausible? Quaere, Whether they might not squeeze or wring-out of some Types, Figures, Hi­stories, and Events, recorded in Scrip­ture, Mahometism it self, as well as the Luxuriant Fancies of Rapsodical Rabbins, have (through the Alimbecke of Allegories, Caballistical and Massoraiti­cal Criticisms, out of Metaphors, Words, Phrases, and Aetymons, pounded, and strained) distilled that Gallimaw­phey Mish-mass, of most Monstruous, Absurd, Ridiculous Conceits and Pra­ctises, which they call the Religion (but better the Extravagant Superstition) of the besotted Modern Jews. 5. If the Predictions of the Prophets, concerning the Miracles to be done by Christ, [Page 147]were so necessary, That his Miracles were no sufficient Proofs of his God-Head, without the Attestation of these Predictions; then, without doubt, were all those Miracles Predicted, or at least ought to be (and if ought, were, no doubt) that were sit to be Acted by the Messias, for the manifestation of his Person, what he was: But there are no Predictions in the Prophets (take them in their utmost Latitude) of some Miracles that Christ did, ex­gr. His turning Water into Wine, His Cursing the Fruitless Fig-Tree; But to omit all the rest, not of his Casting out Devils, properly so called. And therefore Christ did not at all Cast out such Devils; neither was it fit he should; neither, if he had, would it contribute any thing, to the proof of his God-Head; nor was it indeed a Miracle, or (which is enough for my purpose here) then it was not necessary, That the Miracles that Christ did, should be confirmed by Predictions, That by them we might believe that Christ was the Son of God: And yet the Casting out of Devils, in any Sense, sure (and as I think in the Demonolo­ger's Opinion too) was a Miracle; yea [Page 148]in my Sense, predicted by the Prophets also, but not in theirs. If it be said, That the Predicting of some of these, that the Messias would and ought to do, was a sufficient proof for the Doer of these Miracles, That he was the Messias, or the Son of God, (I mean only by his own Pow­er) I grant; for where-ever some, or but one Miracle is done, by a Person Authoritatively, there without doubt is the divine Power or God-Head, visibly. But this helpeth not the Demonologers at all, since they grant, yield, and plead, That some others, both Devils and Men, can, nay have done the very self­same Miracles that Christ did; yea that were predicted of, and were to be done by, Him. Either therefore these Thauma­tourgical Devils and Men have the Di­vine Power resiant in them; or else, The doing of Miracles, yea though the very same Miracles that were predi­cted by the Prophets, of the Messias, was not indeed sufficient to prove Him to be the Messias, who was the Doer.

I would willingly know what the Learned Man thinks is signified, by that Word of the Apostle [A more sure Word of Prophesie]; What? more sure, [Page 149]than those Miracles Christ did openly, before them all, and they saw with their very Eyes? Or, more sure than that very Attestation, which they heard from the Mouth of God himself, im­mediately, with their Ears, erect and attentive? If so, Then were not these Eyes, and these Eare-Testimonies which they heard and saw, fully convincing; did not arise to a full Assurance of Faith: There might be Dubiety in the Apostles themselves, as to the things they declare unto us, for our Salvati­on; Notwithstanding all that they e­ver heard or saw, concerning Christ; or at least their Informations were su­bordinate, and inferior for Certainty, to these Evidences the Prophets (and they from the Prophets) had. But tru­ly I may as well believe, That the Prophets might as easily be mistaken in their Informations, and Predictions, (which were mostly proposed to them, in Dreams, Trances, and Dark Repre­sentations, upon their Imaginations on­ly,) as the Apostles should want any thing, or Degree, of the Highest Cer­tainty imaginable, in those things which they heard and saw: And upon the account of Assurance by these means, [Page 150]propose to us to be believed as Salvifi­cal: We have but a doubtful and un­settled Ground of our Faith else; Why then, might not the Apostles, and all Believers since, be mistaken in their Reading and Inextricating of the Prophesie, and Verbal Predictions, E­vents, Figures, &c recorded in these Scriptures, as well as they were, or might be, in those things that they saw, or heard, &c? Or, if they were infalli­bly assisted in the one, Why should we doubt of the other? I conceive there­fore, that the [...], A more sure Word of Prophesie, need not be interpreted, either by the Compara­tive, or Superlative muchless. If it be referred or opposed to the Miracles of Christ, which the Apostles saw him ex­sert, (there is no Intimation in the Text, that, That sure Word of Prophe­sie, is at all Referred or Opposed to Christ's Miracles, there being not so much as a Hint to his Miracles in all that Chapter;) or to the Attestation from Heaven, which they heard. But in the Positive, only, thus; We have also, a Sure, or an Excellent, or a Con­firming Word of Prophesie, besides Christ's Miracles, (if that may be put [Page 151]in) and the Attestation from Heaven. But, a surer, firmer, stronger, or bet­ter in the Comparative or Superlative, than these, I much doubt of it, whe­ther this may be right; especially if we consider what Christ Himself saith, Joh. 5.36, 37. I have greater Wit­ness.—The Works that I do—and the Father Himself, &c. And yet I will not deny, but that, [...], whe­ther in the Comparative, or Superla­tive may well stand still, if it be re­ferred to the Jews in general, to whom St. Peter wrote, (who were, likely, but weak-Believers as yet) the Prophesies to them, being the surest, and certain­est Assurances, that they could possi­bly expect, or have: Especially, Surer than the meer Testimony of the Apostle, an ordinary Man, as they might ac­count. But if referred to the Apostle, or Apostles; It must be understood on­ly, in the Positive. The Apostles could not, by any Prophesies, what-ever, have any surer, or fuller Testimonies of Christ's God-Head, than they had by seeing his Miracles, and hearing the Approbation given him by God Himself. And therefore though [...], we have a more surer Word, &c. may seem [Page 152]to referr unto, and to include the A­postle himself; yet since he comes in afterward with [...], &c. Yee do well, That you give heed, &c. it seems, That he speaks not Distributingly, in respect of himself, or the other Apostles, who saw and heard as much as he did, but of the Jewish Nation Collectively; or e­specially of these, that were [...], Strangers at home, and dispersed throughout, &c. and conse­quently might not be acquainted, so well, with, at least, had not seen the Wonderful Miracles of Christ. Such Men, no doubt, could not do bet­ter, than Give heed to the Prophetical Word, till a better clearer Evidence, or stronger Ground of Faith appeared to them. Ye do well that ye give heed to it, as to a Light, shining in a Dark Place, untill the Day dawne, and the Day Star arise, &c. Or, till ye be better s [...]ttled, instructed, enlighte­ned, and established in the Doctrine of Christ.

But, in [...]; Prephestes to the Jews were an A [...]ance, [...]. That a Messias, or Saviour was to Come. 2. That com­ming, He should do great Works or Mir [...]cles [...]. That by the Works, he [Page 153]should do, they might know him to be the Messias: but untill he came and did such Works, they were in the dark still; though the Prophesies were a kind of Candle to them. But when Christ was once come, and had done these great Works, and they saw them, then, The Day dawned, the Light appeared, and the Sun shone brightly: Then no longer need, or use of a Candle; For, as They said to their Neighbor; Now, we Believe, not because of thy Word; but because we have heard him our selves: So might the Jews say, Not because we have some Glimmering Light of the Prophets, but because we have seen his Works (which by, of, from, and through themselves bear witness, That he is the Son of God) do we believe him. What need of a Candle? The Sun it self shineth; and when the Sun shineth, th [...] they that walk in Darkness, and in [...] [...]addow of Death before, may see as plainly, clearly, and distinctly, as they that formerly could see, indeed, some-what better, by their Candle. The Gentiles too, might know Him, then, to be the Messias, or Son of God, by his Works, as well as the Jews, with all the help of their Pro­phesies. [Page 154]For, as the Prophesies told them, That the Messias should do such Works, as no man else did, or could: So, right Reason it self taught the Gen­tiles, That none could alter, or act be­sides, above, or contrary to, the course of Nature, as Christ did, but God. God, therefore, Christ must needs be, since he Acted thus, as I have shewed else­where, and is evident, Joh. 4.50. — Matth. 27.54 —. Luk. 17.16. — 18. Act. 13.12. Act. 14.11. Act. 17. & 28.6. When they once apprehended the Work to be miraculous, they present­ly conclude, That a Divine Power was the Agent.

But this is enough, for this Objecti­on: For, there is indeed nothing of weight in it, at all. The Proposition is, Christ's Miracles of themselves (as He himself testifieth) prove his God-Head. The Objection is, We have a su­rer Word of Prophesie. I ask, surer, than what? What, than his Miracles? How doth? how can? this appear from this Text, 2 Pet. 1.19? How is it possible, That the surer VVord can be opposed to Christ's Miracles, when there is not so much as one VVord, Syllable, or Hint, in all this Passage, Chapter, [Page 155]or Epistle, nay in either of the Epi­stles, that points to Christ's Miracles at all; much less to an Opposition or Sub­ordination of them to the prophesies, in point of proofe, for the Evidencing of his God-Head? But, let it be gran­ted, That the Prophesies are a surer VVord of proofe than Christ's Miracles; yet will it not follow, That Christ's Miracles are no sufficient or sure proofs: Proofs they may be, yea sure and suf­ficient Proofs, (which is enough for my business) though they be not so sure and sufficient Proofs, (to grant that too), as the Prophecyes. But, what needs more? Take sure VVord either in the Positive, or Comparative; yet being here not referred to Christ's Miracles, but to some thing else, and that too in re­spect of some Men only, (that were not well acquainted with his Miracles, or possibly, did not yet believe he had ever done any such Miraculous VVorks,) it can be no argument at all, That Christs Miracles alone, were no sure or sussicient Argument of his God-Head.

I fear the Learned Man was so be­witched with that most Monstrous, but most Absurd and Ridiculous Legend of [Page 156]Doctor Dee's Conversing with Spirits; because he had retrived it from Dust and Rottenness, where it ought to have perish'd Everlastingly; unless in Providence it be reserv'd as a Mo­nument of the Impudent Knavery, some Desperate Varlets will venter on: or of the Monstrous Credulity, some be­sorted Melancholicoes may be inveigled into:) That he Strains, or Tuggs, might and main, Hook and Nail, to make his Devil, if possible, Aequipol­lent, to Christ our Saviour, if not Su­perexcellent for Power of Miracles, and most stupend Operations, above Him.

CHAP. XXX. A Reply to the Objection, against the Book called, The Case of Witch­craft, Debated.

THat it is Passion, or Prepossession, That engageth the Learned Man, to be so earnest for the Power of De­vils, seemeth clear, to me from the petty Cavils, he hath against that Ju­dicious Book called, The Question of VVitchcraft, Debated; (Debated, not Stated; but with Modesty enough, if not too much, Debated) a Book, that contains more good Reason, true Reli­gion, and right Christianity, than all those Lumps, and Cart-Loads of Luggage, that hath been Fardled up, by all the Faggeters of Demonologistical VVinter-Tales, and Witcheraftical Legendaries; since they first begun to foul clean Pa­per. His first Attempt is, To prove against that Ingenious Author that Ca­saph signifies in Scripture, (Witches, i. e. such Persons, as acted by a Power derived to them from the Devil, and not mock-Miraclers, Impostors, or Jug­lers; [Page 158]because most, if not all, Translae­tors, (and he reckons up many names) so interpret it; but he leaves-out Jo­sephus, and the Septuagint, who being Natural Jews, and Great Scholars to boot, counterballance all the other great Names: Especially, since they were Persons that lived long before this Doctrine of Devils was hatch'd; and so more likely, to be more Ʋnbyassed Interpreters, than those who lived, af­ter the World was bewitched with that monstruous Opinion. Josephus, without doubt, was as Antient, as a­ny of his Interpreters; nay, they meer Youngsters, in respect of him, all. And for the Septuagint, they were at least 350. Years Elder than his Eldest Interpre­ters; who yet by his own Confession, pag. 180. interpret Casaph by [...], i. e. Veneficus. Besides, what-ever his Interpreters were, they had but the word, Casaph, the Etymon, and the use of that Word, or the Coherence of the Text, To guide them into the Inter­pretation of it: And all these have we now, as well as they; 1. For the Word, we may say it boldly, It doth not in, of, or by it self, signifie a Witch, i. e. One that is in Compact with the [Page 159]Devil; for, neither is Compact, nor Devil included in the Notion of it. But only, a Covering, Changing, or Altering the outward Face, or Appea­rance of things, which may be done many wayes, without the Intervention of Devils; Yea, cannot be done by a­ny Assistance from them. 2. For the use of the word, Josephus, and the Sep­tuagint, interpreting it Poysoner; it is more than probable, that this was the most usual Sense of it. 3. For the Co­herence of the Text, it is never any where used in Scripture, where the sense of the Context, doth not plainly De­termine it, to Impostor, Spiritual Poy­soner, Jugler, or Deceiver, rather than to Witch, in the Demonologist's Sense, all the Scripture over; as is plain, if any man, do but unbyassedly consider the several places, where the word is used, as I have intimated afore. Yea, when the Learned man comes to give the Words of the Interpreters, they are but these, Magus, Maleficus, (or Veneficus, for that's the Word he proceeds on, in his Descant) and Praestigiator, &c. which are so far from intimating his Witches, as Latro, in Latin, is from signifying a Regicide; or (to use his own Terms) [Page 160]as far as Lapis is from signifying a pu­mice; or Panis, a Wafer-Cake. The Words, not any of them, in any sort, intimating the Thing they are produc'd for.

First, Magus, is properly, a great Na­turalist, or a Person well skil'd in the Courses and Operations of Nature: improperly, and by Abuse, a Fellow that pretending to do great things, (in cheat) Supernaturally, with much Ar­tifice, and Cunning, makes use only of some Natural Operations, that be some­what unusual, and not ordinarily known, to deceive the Simple. 2. Ve­nesicus is a Poysoner, and cannot well be hal'd in, to signifie any thing else, at least not one, that by a power derived from the Devil, can, or doth do, strange things; No more than Beneficus, or Salvificus can signifie a Person, that by Influence from an Angel, can work Miracles. It is true, because some of these Villains, with so much Cunning, and Artifice, exercised this their Wickedness, That ordinarily it was not conceived, how they could effect their Mischiefs, with­out the Intervention of some Superna­tural Assistance. Veneficus, might abu­sively, be usurped for one that dealt with [Page 161] Evil Spirits. But as there, nor are now, nor ever were, any such Persons: So, nor did, doth, nor can that Word, proper­ly, signifie any such thing; and therefore the Poets, themselves, the first Finders, Makers, and Fathers of Witches, Virgil, Horace, Ovid, Lucan, Tibullsu, Homer, &c. bring them in still as gathering, mix­ing, and compounding, Poysonous Herbs; and such deleterious stuffe; by which they acted their strangest, and most stupend Mischiefs. And because, vul­garly, it was not known, how their strange Effects were produced, It was thought generally; especially by the Rabble, and possibly by some others who were look't upon, by themselves, and others too, as Wise-men, (as the Effects wrought now by the Magnetick Powder, and the Weapon-Salve, are by some, who reckon themselves no mean Sci­olists) that they acted altogether, by the Assistance of some Daemons, when they wrought any unusual Feats. But Poysoner is the signification of the word Veneficus; and the Practise of those that were so called, was Poysoning; as I could instance in all the fore-named Poets, and others, besides these: But I will here on­ly make use of Lucan, as he is Transla­ted [Page 162]into English, that it may the better be understood by the vulgar. Sextus Pompeius comes to that notorious Cheat or Witch, Erichtho, to understand the fa­tal Issue of the Pharsalian Battail; which she (in some sort) cheatingly undertakes to discover; and having found a Car­cass fit for the purpose, (you must per­mit Poets, to fancy what Fooleries they please, especially when they speak of Witches) she falls to her Witchcraft; but how? Mark!

Englished thus.

Poyson, I say, was the thing which she, and all the rest of them made use of, for the doing of the strangest Feats, that are reported to be done at any time, by any of them. From this their course, are they properly called Veneficae, or Poysoners, and from nothing else; though they sometimes also used hor­rid VVords, fearful Execrations, and hellish Curses, To amuse their Worship­pers; or else, possibly: To cast themselves into Rapturous Trances.

3dly. For Praestigiator, it is meerly a Jugler, Impostor, Cozener or Deceiver; a Knave that deludes by Glosses, Fucus­ses, Artificial Feats, Tricks, and Slights, &c. Quum fucatur at (que) praelinitur, sit praestigiosum. A. Gellius. lib. 7. cap. 14. [Page 165]And he was a notable Critick upon words: Indeed our Opponent descants much up­on this Word, as though Prastigiator, and Perstringitor were all one; and would needs make it to be a Dazler, or holder of mens Eyes, by the Devil's help: And for this there is a VVinter-Tale hin­ted at, and that is the Proof. But to say no more of such a Foppery, but what I have said often; If the Devil can de­lude one of our Senses, as that of Seeing, he can all our Senses, as well, and as ea­sily, as oft, as he will. And thus we should not be any thing the wiser, but the simpler; notwithstanding all the helps we can have, from any, or all our Sen­ses: And if our senses may generally be deluded, so may our Intellects, if not, must: The Intellect, for information, depends upon the Senses; at least, for all its knowledg in, or of, Material, and External things.

The 2. Snap is, That [...] doth not in any good Antient Author signifie Im­postor: And yet St. John, a pretty good, and a pretty Antient Author too, useth [...] for Cheat, Delusion, Imposture, or Spiritual Poysoning, Rev. 18.23. And [...] for such Varlets, as make use of such Knaveries or Impostures, Rev. 21.8. [Page 166]& 22.15. He speaketh doubtless of those Delusive and Cheating Courses, that the Anti-Christian's did, or would use, to inveigle the World, into their Su­perstition and Idolatry. And hath not, will not, is not, the Anti-Christian Super­stition, upheld by Juggles, Impostures, or Spiritual Poysonings, more than by any thing else?

Thirdly, Whereas it is said by the Deba­ter, That Kings, Princes, Priests, Philoso­phers, and such Persons only, are in Scrip­ture called Mecashaphim, or Witches; The Opponent (indeed) denies this; but proves nothing to the contrary; nor can it, indeed, be proved, That this Term in Scripture is ever applicable to Inferior Varlets, Contemptible Wretches, or Decre­pit old-Haggs: But this is nothing to the purpose, and as little is that which is brought-in concerning Julian, and some Popes. For, that many things concerning them, on both sides, have been meer Lies, and Scandalous Calumnies; I thought till now, that no man of Judgement would deny, or doubt of. Julian, and those Popes, counted them Witches, that were not of their Faction; and they that were not of their Faction; called Them, viz. Julian and the Popes, Witches, [Page 167]and Sorcerers. I was about to make a Question of it, Whether there were any Truth on either side? But no need of a Question, when there was mutually such Spight, Malice, and more than Vatinian Hatred between them: There was small hope (sure) of much Truth, in their Philippical Invectives, one against the other. Thus far the Learned man gets no ground of his Adversary, but rather sticks in the mire. Oh! but then, Fourth­ly, (this is a deadly Thrust, and he crows as Conquerour) The Sadduces deny'd Angels too, as well as the Being of Witches, and Devils; there can there­fore, nothing be inferred from their Nega­tive, in this Particular. Answ. True; they deny'd both Angels and Devils; and it was without doubt their great Error, that they did so. And yet was it not, possibly, so great an Error in them, To deny the being of Permanent Angels (this some think is not so clear, evident, and con­vincingly deduced out of Moses, with­out the Assistance of some other Scrip­tures; and the Sadduces acknowledged no Scriptures, Divine, but the Penta­teuch) as to deny The being of evil Spi­rits, or Devils; especially, 1. If (as it is said) there be in Moses, (the Word of [Page 168] Moses being the Word of God to them) such a plain Word, as clearly signifies De­vil, and Dealers with Devils. 2. If there be such a Law, so plain in Moses too, That he that ran might read, and under­stand it: (Sure Capital Laws ought to run in such plain Characters, that the Crime and Punishment might be intelli­gible at first sight) against such Dealers with Devils. 3. If the Practise of Dea­ling with Devils, had been so general a­mong the Jews, both in the superior and inferior People too. 4, If there were such a number of Demoniacks, or men possessed with Devils, at all times, in e­very corner of the Country, throughout the Land of Judea, and the Countries adjacent. And, 5. If there were such a standing, constant, settled course, or­der, practice, exercise, or office, of Exor­cists; who could, and usually did, Cast­out Devils, as easily as an Ape cracks Nuts. 6. If they could hear Devils talk, discourse, and dialogize within the pos­sessed Persons, cry, roar, howl, bellow, screetch, as they were dispossessed, and could know them certainly to be Devils, by their unimitable tones, noyses, shreeks, lamentations; as easily as they could know and distinguish a Lion by his roa­ring, [Page 169]from a Sheep, that could only bleat (all these gallant fine pretty Fopperies do Demonologers, predieate concerning their Devils). 7. If it were so evidently clear to men of common sense, That they were indeed, and really, Devils that were cast out (the Exorcists commanding the Devils to do something that might sen­sibly witness the Presence of a Superna­tural Power, as Doctor M. C. p. 77. Cred. and Incred. in Nat.); though the Demo­nologers have not given us to understand, as yet, of what shape, form, figure, or color, these Ejected Devils were; or what kind of sound, tone, noyse, smell, touch, or taste, at their Ejection they yielded; or at what hole, or passage be­fore, or behind, they came out,); Then I say, it had been unlikely, very unlike­ly, and most improbable, if not altoge­ther impossible, That the Sadduces (be­ing such Wise men, some of them, and such a considerable number, that they might amount to a third, or, at least, to a fourth part of the People among the Jews, at most times, for many successive Generations;) should have disbelieved the being of Witches, or Devils, though they did deny the Existency of Angels. Of which they had not half so ma­ny, [Page 170]or half so good, Convincing Argu­ments.

It is almost impossible, to conceive, That there should be in England, a great number, as, at least, the third part of the Kingdome, wise, discreet, and intelli­gent Persons, in every other thing; yea and they Magistrates, and Officers of Ju­stice, some of them, very often, if not at all times, and that for many Genera­tions past, successively still, and at this present too; who should, (notwithstand­ing they knew the Laws, Customes, and Statutes, of the Nation (all written in plain English, and Intelligible Termes, against Whores and Thieves); had heard the Proofs, and those upon Oath, by ho­nest and sober men, brought against; and had been present at the Voluntary Confessions, made by such Varlets, of such their Villanies; had been informed by men of unquestionable Credit, That there were not only, some base People, but also Persons, Eminent in Authority, who practised themselves, invited, and countenanced others to, and in these Villanies; nay, had seen as much with their own Eyes, as could be sworne a­gainst, or confest, by such Varlets; and had seen their Execution, &c: I say, is [Page 171]it possible, to conceive, That there should be such a Race of men, for so many Ge­nerations together, who being fully in­formed thus, of the Practices of such Rogues) should believe, That there, nor are, nor ever were, nor can be, any such Persons, as Thieves or Whores in Eng­land? Is it possible to conceive this? Suppose we, That there was once one Anaxagoras, a singular, Self-conceited Fanciful, Wilful, and Paradoxical Fel­low in the World, who would not, or could not believe, That the Snow was White, as he pretended; yet, That there should be a Race, a Generation, an Innumerable Company of Men; that for many Ages, one after another, Successive­ly, should disbelieve matters of Fact, so openly, notoriously, convincingly, atte­sted to them, by Oath, Confession, Ju­dicial Sentences, by their own Ocular Vision, auricular Hearing, and by the Attestation and Detestation of their God, (whom they think it a piacle to disbelieve) is not at all, in any sort, to be thought Credible. Men cannot believe, or dis­believe, what they please, especially in such things as come under Sense. When the Sun shines, men, especially men in their Wits, and that have as clear [Page 172]Eyes, and Ingenies, as any other men, cannot but believe that it shineth: And truly it was as evident, as that the Sun shines at Noon-day, That there were Witches, and evil Spirits, (that enabled those Witches) if it be true what the De­monologers say of Witches; among the Jews. And therefore either the Saddu­ces did not, yea could not, possibly, dis­believe Witchcraft (which is absolutely false); or else Demonologers invent, sug­gest, and obtrude, many gross, ground­less, monstrous, and incredible Lies, up­on the People, (which is undoubtedly a Truth). The Argument drawn from the Opinion of the Sadduces is unanswerable, by all the Demonologers in Christendome, (and I think there are very few without the Compass of that Circle) if they will stand ingenuously to their own Posi­tions, to their Principles, Comments, or Interpretations; and not use Witchcraft indeed, that is, Tergiversations, Subter­fuges, and Cheating Evasions.

5. To that which is said by the Deba­ter, That the Scripture-Witches acted openly, our Supposed-Witches but in the dark. It is remooted, indeed; There was a Law among the Jews, by which Witches, i. e. Persons that acted by the [Page 173]Devil, were to be punished with Death. Answ. But this rests yet to be proved. 2. That that Law was repeated more than once, that is often. Answ. This is not at all made to appear, nor can it appear; The Law meant, no doubt, is that, Ex. 22.18. but much mistaken in the Inter­pretation; and never any where else at all repeated, that I can find. There is indeed, Lev. 20.27. another Law for the putting to death of the Shoel. Ob. and the Iddeoni; that is, (as our Trans­lation) Those that have Familiar Spirits, and Wizzards. But that doth no more prove, That the Law against the Casha­phim is more than once repeated, than if a man should say, Because there is one Law, in England and no more but one, and that one but once mentioned, That the Capuchins should be put to death; but another, That the Jesuites should be put to death too: That, therefore, there be more Laws in England than one, and that one twice at least repeated, for the destroying of the Capuchins: The Capuchins no more deserting from the Jesuites, than the Cashaphim did from the Shoel. Ob. and the Iddeoni. 3. Ma­ny were put to death by that Law, for acting against it. Answ. But it will ne­ver [Page 174]be proved, this, of many; nay nor that so much as one man ever acted, or was destroyed among the Jews, for acting by a Power derived from the Devil upon Compact. What-ever besotted Rabbins, and Rabbinistical men prate, I know not, I pass not, I care not; There is no Text for it. 4. They acted this Villainy closely then, as now, as 'tis said of some of them. An. 1. But this is not prov'd, ex­cept it be by a confident Question, [Who can believe otherwise?] Kings, Queens, Princes, Priests, Philosophers, &c. acted it openly; there could, therefore, doubt­less, have been no great danger; then, at least, when those so openly acted it; had the Inferiours acted it so too. 2. If they acted it so closely, How were they then found out, or discovered? There was no Inquisition then establish'd: There were no Witch-finders, nor, much­less, Witch-makers, among the People, then, as there are now; and some of them sage Philosophers, learned Criticks, and great Divines. 6. The Argument, That the Opinion of Witchcraft is Dero­gatory to God's Honour; as setting up many Gods is slubber'd over, with that weak, silly, if not blasphemous Evasion, viz. God's Permission in respect of Devils; [Page 175]and the Passage in Job brought in, to Countenance it. But to reply to this, in short; The Devil, with all his Devil­ship, though God give him Rope enough, as much as he can wish, cannot possibly do those Works, which he Attributes to him, as being Acts properly belonging to God, as God; and for the Interpreta­tion, that he brings, viz. That the Mes­sengers were Incarnate Devils; The Sa­baeans, and the Chaldaans, were men Possessed with Devils, or so many De­vils in the shape of men; it is doubtless so gross a Wildness, that the most blind­ly-Obedient Papists, or Paynims, besot­tedly credulous, would be much puzled to give any Credit to it. Truly, he might as well have brought in the Wildest Tales of Apuleins in his Golden Ass; or the Legends of those Conventiclers, in the Second Council of NICE; or the Mon­strous Figments of those long, gray-bear­ded Fellows, that Lucian mentions, in his Philopseudeus. (Apuleius was a great Platonist; the Nicene men, grave Seig­niours, and the others Eminent Philoso­phers, of the most predicated Sects, throughout the whole World.) Could a­ny of these lye? And yet all these as Cre­dible, as the Wild Conceits of the Lear­ned [Page 176]man here. Oh! but Seventhly, Men generally, yea Physitians and Natural­lists; and the best (who are best able to judg) have concluded, There are Witch­es. Answ. As great Naturallists, Phy­sitians, and Philosophers too; yea, whole Schools, Colledges, Professions, Sects, (not single Persons only) have thought the contrary, and that upon better Grounds; This I have shewed already in several places sufficiently. Nay, our Learned Antagonist himself, even here too, tells us; That not only several Na­turallists, and expert Physitians in par­ticular, but the Arabs generally (who were as great Naturallists, and Physiti­ans as ever any part of the World, could boast of) have denyed Witches. Yea, I believe there are within this Kingdome, at this very present time, a considerable number of Excellent Physitians (and ere men can come to be Excellent Physitians, they must be good Philosophers, and Ex­perimental Naturallists, first) that will count it Scandal, to have it reported of them, That they ever were (at least sicne they came to their Aome, in that noble Profession) so puzled in any Dis­case, as that they could not find out, or at least guess at, the Causes, Nature, Symp­toms [Page 177]of it; and all as Natural, yea, and prescribe hopeful Methods, Indica­tions, Courses, and Means, (the Dis­ease being Naturally curable, and Ap­plication seasonably made) without sly­ing to that absurd Asylum of Ignorance, Laziness, Superstition, or (possibly some thing worse) Witchery, or Posses­sion.

The last Attempt against the Ingeni­ous and Ingenuous Debater, is, A joyning with the Papists (whose Interest is much concern'd, and most of their Superstitions upheld, by this Doctrine of Devils,) to mutilate, and circumcise that Antient Council of Ancyra; and not that Council only, but all other Councils else, besides, according to his Reasonings: For, saith he, In these Collections, (that is of the Councils in general) different Pee­ces, of different Times, and Authors, are patch'd up together; and that this is sure enough, is acknowledged by all men. But if it be thus, What Esteem or Credit is there to be yielded, by any man, to a­ny of those Collections, or Councils, now extant? Men, at least, may cut off, thus, what Collops they will, at any time, when any things in those Councils make against their purpose. We must of necessity have [Page 178]a new general Council, meerly to make up an Index Expurgatorius, that we may know, what Canons, Paragraphs, or Clauses of Canons, are Genuine, and what Spurious. Delrio, and Baronius, were, I confess, Learned men; and our Reverend Doctor, as Learned; yea, I think more Learned than either, or both of them: And yet, since all Three but Demonologists, they must (unless they give better Reasons for their Defalcations of Councils, than yet they have) pardon me, if I dissent from them. It is consi­derable, what this Learned man sayes himself, in answer unto Gassendus, who pretended, That the Writings of Epicu­rus were falsifyed, and interpolated by the Stoicks, &c. If we take this Liberty (saith he) we shall not know, what to say of any man, what he maintained, or believed, by his Writings; what Plato, what Aristotle, what any Fathers, or He­reticks, &c. if it will serve, to say, These Writings are Spurious, Adulterated, and Corrupted. Cred. and Incred. in things Civil. pag. 108. Apply this to the Coun­cils, and what can any man know of any Canons made by, or in them? Besides, I would willingly know (if this passage of the Ancyran Council be a Spurious [Page 179]Interpolation, or an Adulterous Additi­on) Who were, who possibly could be the Authors of this Knavery? Not the Papists without doubt, either by their own Act or Connivance; (for this inter­polated Passage, as 'tis called, makes against their Superstitiom much); and if not by them, then was it before any Cheats of theirs in this kind were ever ventred on: And consequently the pas­sage must need be very antient; and so ought to be reverenced for its great An­tiquity, as being, probably, as antient, as that very Council, or rather (which is more probable) a genuine Canon of it. Not that I think, That every thing which we find faggetted up together, by the Collectors of Councils, under that Apo­stacy, (which almost over-whelmed the whole Christian World) must presently be received as Canonical. No, no: Thus might we swallow the greatest Gobbets of Superstition, instead of the fattest and sweetest Viands the Gospel proposeth. But, That we well weigh, consider, and examine all things, du­ly observing the occasions, why; the times, when; and by whom; the Coun­cils were called. What the Fathers were that sate; What they wrote; What the [Page 180] Historians of those times record; What Opinions were then rife, frequent, and most praedominant; What was the phrase, style, or manner of Speaking or Writing, which was thought best to be­fit the Gravity of Councils, at that time, &c. Thus, no doubt, may we easily know the Spurious from the Genuine, separate the Precious from the File; and by such Observations we may easily find, That this Canon or Paragraph of the Ancyran Council mentioned, was Ge­nuine and Legitimate. To end all this, That the Learned man intended, rather to cavil with the Judicious Debater, than to settle his own (supposed true) Opinion (though indeed a gross Error), is evi­dent by that which hath been said; and yet may appear farther from his snap­ping at the word Ingenious, instead of Ingenuous, which might be the mistake of the Transscriber, or of the Presse, or but error Pennae, in the Debater; or, it might be, he had a mind to commend Del­rio for his Ingeny or Wit, not his Mode­sty. Is this a Candor, befitting the Gra­vity of such a Reverend Divine? But, possibly, the Learned man had a mind to the Quibble of a small Critcism, in this passage; and then he must be allow­ed, [Page 181]1. To have his Vagary. 2. In that he undervalueth, or rather traduceth, the Debater, for a small Linguist, and a smaller Historian; and yet he sheweth as much skill in the Languages, as was need­ful for his purpose; and as much Authen­tick History, as possibly could be expe­cted, upon the occasion. 3. Had he a mind to it, or the occasion required it, he could, I doubt not, have shown much more: but he was not for extravagant Rambles, as most Criticks are; Vain­gloriously to ostentate their great Read­ing, and subtile Conjectures, upon small, or no occasions. 4. But might not this be the Meaning: He was not acquainted with, nor so Credulous of Legends, Win­ter-Tales, and Monstrous Fables, (falsly called History) as some others are. And yet had he shewed less both of History, and Language, it were nothing to pur­pose. He hath shewn so much solid Rea­son, and real Christianity, for the setling of a Truth necessary to be setled; for the upholding of Christ's Honour; that all the Demonologists except by Snaps, and Snarls, will never be able to answer. But let it be supposed, That he was so smattering a Linguist, and diminutive Historian, Why then, it follows (the [Page 182] Ʋnmatchableness of his Antagonist being considered) that Magna est veritas, & praevalet, Christ gives the Sticklers for His Truths, (though but Babes) such Wisdome, and Irresistible Power, that all the Wit, Subtilty, and Learning, of their (not to say His) Adversaries shall never be able to answer. His Strength is made manifest in Weakness. It will be but great Weakness, To insult upon the Weakness of the Opponent, since this Case is Christ's, who is Irresistibly Strong.

CHAP. XXXI. Some other Arguments, brought for the Proof of Witchcraft, Answe­red.

SInce the sinishing of that above, I have with much ado, gotten another Book, (Cited in the Former) called, Credulity, and Incredulity in Naturals▪ as the Former was, In Spirituals, in Di­vine Things: wherein the Learned Au­thor prosecutes the Business of Witch­craft, directly, and at large; tanquam pro focis, & aris; in which, indeed, I find much Reading, much Learning, [Page 183]much Piety; but as much, or more, of Cr [...]dulity, than of all the rest. The Proofs for the Author's Opinion are many Stories, and some few Reasons, but no Texts of Scripture; at least, none that he dares trust unto. It were endless to go over all, and needless too; since I have alrea­dy answered the chief Substantial, and Vital Parts of all his Reasons, Tales, and Texts. And yet, since the Author is a Person whom I justly honour, for many Excellent Endowments; as his great Learning, Piety, Loyalty, and Sinceri­ty; I cannot chuse (lest I should seem to slight him) but say something to some of his Proposals. The first Story he brings for the Proof of Witchcraft or Supernatural Operations by Devils, is ta­ken out of Boden. pag. 32, 33. Answ. 1. Boden, as I have shewed, is a Suspitious Author, as to this business; and our Learned man gives ground enough, for the consirmation of this Suspition, pag. 169, &c. 2. Men of Bodin's Religion, have not been very dainty, in abstaining from such Witchcraft as this is, viz. When they could not confute their Anta­gonists alive, to blaze abroad, That at their Death, or a little before, they Re­canted, forsooth. Thus many Consci­entious, [Page 184]and Invincible Protestants, that opposed their Superstition till Death, have been scandaled, That at, in, or a little before Death, they Apostitated un­to Popery. They of the same Supersti­tion, will not be backward, To use the same Artifices, for the same Ends, &c. 3. The Physitian might himself (seeing Bodin so much bewitch't with that wild conceit of Witchcraft) tell him this Sto­ry in a Jeer, to make him Ridiculous. Witty Knaves have used such kind of waggeries. Did not John Pipin put such a trick upon his Friend, Anthony Mizal­dus, and many other Learned men of France? Credul. and Incredul. in Natu­rals. pag. 175 But 4. I say, besides all this, if Spiraculum cellae may be taken for the Breathing or puffing up of a Blast of Wind from the bottom of the Cellar, (as, for ought I know, it may, I have not Bodins Book) then this story is but meer Wind. But I must take the Story at the worst, at the second, or per­adventure at the third or fourth hand, as it is framed for the business: The Relation speakes of Digging and Breaking of the Earth in a Fault, or Cellar, where the Pretended Hobgoblins seemed to be most frequent, and troublesome, (it is called, [Page 185] Haunting). Upon the Digging of the Earth, there was a kind of Whirl-VVind, which ascending up from the bottom of the Cellar, put out the Candles, battered down part of a Neighbouring House, the Chimney, and Porch of the same House; and (which is most notoriously conside­rable, as a part of a Supernatural Opera­tion by a Devil) brake a Stone-Pitcher, and a VVater-Pot, which a Woman was then carrying. This is the Sum of the Story, except a few Flowrishes to set out the Accident, as a thing miraculous, if possible. But what need men go to a Devil, for the answering of all this? I will not say, There is Contradiction in the Story; but it seems to clash with it self: when the Woman carryed her Wa­ter-Pot, through the Streets, 'tis pro­bable, 'twas Day-light; but yet it seems to be Night, when they were forc'd to use Candle-light, in their Digging, &c. But I pass this, and say; Wind, when pent up in some close Vault, Hole, Cave, or Cavern, under a Cellar, may, nay must, make, ordinarily, some great noyse, and cause Shaking (making the Candles sometimes give a Tremulous [...]ight) of the Earth, there-abouts, as is most notoriously known in Earth­quakes. [Page 186]But when the Wind in such Vaults inclosed, gets it self a little vent once, it is hurried with an Impetuous Force; o­ver-turning all things, that stand in its way, untill it get it self into the open free Ayre. Where was the Miracle? Was it, That the House was never haun­ted afterwards, by Devils? Nor was it before. But, the Wind getting out, the noyse or sh [...]ing of the Earth, or what­ever else seemed troublesome, vani­shed with a Powder: Or was this the Jest? The Devil could not get up out of the bottom of the Cellar, until the ground was broken for him, to let him out. Oh pitiful poor impotent Goblin! Had it been one of those Omnipotent Devils, (our Demonologists dream of) it might have gotten out sooner, no doubt, if it would, before the Digging; or after the Digging might have staid there still, not­withstanding the Digging: And yet the Digging it was, it seems, that let the Devil loose, from that Prison, where he was (whether he would or no) irreme­diably confin'd, and damn'd; but that a bold Physitian, upon the confidence he had of a cheating Gypsie, ventered to digg there. But I wonder I hear of no mischief that befel the Physitian, the [Page 187] young Girle, Boy, or Jugler. Devils, when Conjured, use not to march off, so innocently, but that they leave some mark, or at least filthy stinch of Brim­stone, on the Actors about him. But truly it seems, This was a good honest grateful Devil (if Per-impossible a De­vil): One that was glad he was snapt, and therefore could not find in his heart, to hurt his Deliverer, or any person that any way contributed to his Deliverance. But as for the Chimn [...]y and Battellments, that hindered his Escape, or obstructed his Passage, he (I mean the Turbulent Wind, from the Concavity of the Cellar) executed his Wrath upon them at full. And for the Nail of the Boy, and the Girle, that was the Seer, it agreeth well with that Stone, and Mirrour, which that Gipsie Kelly, in Doctor Dee, used to cheat Fools withall. This is the full substance of the Story. Spectatum ad­missi risum, &c? It seems to me to be a very ridiculous Winter-Tale; & such are, if well examined, all the rest, that are brought by Demonologers, to fortifie their Opinion.

The first Argument is, Consensus gene­ris humani, or The Ʋniversal Consent of Mankind (a large Word) for his Opini­on. [Page 188]This is the great and grand Topick of the Demonologists. But I have al­ready, in another place, answered more than all that, that is here said, amounts unto; by shewing, first, That there never was for some Thousand of Years any such Conceit, muchless general Consent of man-kind, nor ever since, for Witchcraft; nor, if there had been, was it a suffici­ent Argument to prove the truth of the Opinion, by instancing in a Foppery, that hath as generally been received (and more) as this Opinion of Witchcraft; and yet no Reality, or Truth, in the Figment at all. I shall add another, That every man may be doubly provided, for the baffling of this Objection, when ever they meet with it; An instance it is, of a thing (if any such thing there be, or were) that came under the Dijudication of Sense, and yet nothing but Fiction, and Cheat in it, though generally believ­ed, as de side: I mean the Miracles and Wonders that are, & have been, reported, to have been done, at the Tombs, Dormito­ries, & Sepulchers; or before the Shrines, Images, and Pictures of Saints, and Mar­tyrs; or by their Reliques, as by the Arm, Legg, Foot, Head, Hand, small Finger, or little Toe, &c. by the Nails, Hair, and [Page 189]such Excrements, &c. Yea, but the Cast Clouts, Tottered Rags, and Old Shoos, of Saints. Oh! What Volumes? what Cart-loads? what Dung-hills of Legends, to this purpose, and all for many hundred Years believed, all Christendome over, which then (when these Miracles came in Vogue) was the greatest and best in­habited part of the then known World; the most part of Europe, Asia, and Africa, resounded with them, (and now yet too­taking in America)? That Extent is not any way lessened. And all these ob­truded upon, and believed by, Christi­ans, as unquestionable Truths, as true as Gospel, yea and truer too. For, for these Things sake was the Gospel laid aside, the Reading of it superseded, yea forbid­den, and the Legends brought in, to be read in Churches, and Preached out of the Pulpits, as more true, more edifying, and more for the setting forth of God's Glory: And, which was more, Their Shrines, Chappels, or Temples, so enrich­ed with Gifts, Presents, and Oblations, That an Ordinary King's Exchequer, could not countervail the Wealth of one of them: Nay though the supposed Saint, were not, Majorum Gentium, but a Diminutive, indeed; nay, but a Rebel, [Page 190]or a Traytor, as Thomas à Becket; whose Monument was so rich in Jewels of Ine­stimable Value, That two great Chests were filled with the Spoyls thereof: So heavy, and so capacious, That no fewer than eight men were needful to car­ry each of them out of the Church. Thus one records it: Another, thus, There were no less than Twenty-six Wain-Loads of Gold, Silver, and Pretious-stones found in it: And (which was Ten thousand times worse and more). There were some times, an Hundred Thousand Wor­shippers, (upon the account of the Mi­racles fained of him) attending at his Chappel: And yet none of these Mira­cles true: no, none of them: no, not so much as One; though averred, attested, and sworn, by many Reverend, Holy, and Religious Fryars, Monks, and other Shavelings, of unquestionable Sincerity, among the People; and therefore gene­rally believed. For, it is incredible, That the most Wise God, should exsert the Power of His Omnipotency, for the ad­vancing of the Honour of Dead-men, of Wicked-men, of Abominable Reprobates, (some of them) so high; as that their Skeletons, Dead-bones, and Excrements; their Chairs, and Chains, yea their Cast-Clouts, [Page 191]Rotten Rags, and Old Shoos, should work such Miracles; when he ne­ver honoured the Persons, while alive, with any such Miraculous Power: Espe­cially, since these pretended Miracles, did in their very nature, and tendency, tend directly to the bringing in of Super­stition, Idolatry, and the shameful un­dervaluing of the Miracles, and Won­ders, wrought by the great God, and His Blessed Son Jesus, as the very Pretence actually did. Now, that I may extend the Credulity of this Dream, to as vast Limits, as any Demonologer can extend the conceit of Witchcraft, I add, That all this infatuated conceit concerning such Miracles, was but a meer Relickt, or Apish-imitation of Pagan Dreams, and Heathenish Adorations, in respect to their antient Heroes, demi-Gods, or Demons Did they not all of them, as far as Paganism extended, (and that was far enough) fan­cy and believe Miracles, and Wonders, to have been done by those whom they ac­counted Heroick Persons, & had deify'd after Death, for their Gallantries, Inventi­ons, & Glorious Acts, done by them when alive? Hence it is, That we hear of such strange Things done by Jupiter, Apollo, Mars, Juno, Pallas, Hercules, Bacchus, [Page 192]Castor, Pollux, yea Romulus, and A­pollonius. In other Countries they had other Names, Termes, and Titles, for their Devil-Gods; but the same Superstition, and besotted Credulity of believing Mi­racles done by them, after their depar­ture hence, to their own places. And this, As at other places, often; So, at their Shrines, before their Images, or Pictures, in their Temples, most frequently, where the Priests resided; who were (indeed) the Persons, that did the Feats, and had Face and Knavery enough, to venter up­on the Juggle of a Miracle, That they might continue to receive the Rich Pre­sents, and Oblations, which made up Treasuries so hugely vast, as is almost in­credible, as appears by those huge Masses of Wealth, belonging to Jupiter Ham­mon's, and Apollo's Temple at Delphos. Who was the Author, or first Inventor of those Prodigious Romances, (but most Monstrous Fictions) it matters not much; but when once such wild Fig­ments were published abroad, concerning one of their Idols, in one place; That he, or it, had done such and such Feats, there was a general Entertainment, and Invention of the like monstrous Fables, throughout the Pagan World. These al­so [Page 193]in this place must invent too some strange things, in honour of their Idol, as well as others had of theirs in another place. And thus it went round. Nay, the Mahometans too, (though but Ʋp­starts, in respect of the former Super­stitionists), sneakingly creeping into the World, but of late, when one would have expected, That after the Detecti­on of so many Knaveries in this kind, throughout the World, every-where, man-kind should have been grown w [...] ­ser; yet think this a notable politick Trick too, to draw in Disciples to the entertainment of their Alchoran: And therefore they report of great and strange Miracles done (and these must too be believed by every Massulman, upon pain of some most fearful mis­chief) not only by Mahomet, when a­live, or at Mecca and Medina-Tal-na­by (where his Tombe is said to hang most miraculously to this day) but at other places also, many are now, yet still, daily done by their Syets, and their other pretending Religionists; but re­ally Hypocritical Impostors. Now, put all this to [...]ther; the Dreams of Turks, Pagans, Christians, all of them in a sort, (except some few Protestants of [Page 194] late, and some honest men of old) I might have added the modern Jews and Persees too) concerning Miracles, pre­tended to be done by their dead Saints, are, and have been so generally receiv­ed, entertained, and believed, as a point of Faith too; that it may be ac­counted Consensus humani generis, as well, at least, as this Dream of Witch­crast, and better too: this being not half so generally received as that. And yet as in that; so, in this nothing but Fan­cies, Lyes, Fables, Fictions, Delusions, Cheats, Impostures, &c. Nothing of Truth; nothing of Reality; nothing of likely-hood, in either of them. Truly, these three, Purgatory, Witchcraft, and the Miracles done by Dead-men, (I mean not any of those recorded in Scrip­tures, done by the intervention of the Omnipotent, either mediately or imme­diately) and by their Images, Pictures, Statutes, Skeletons, or Reliques, may justly be yo [...]ked together, with the Fa­ble of the Phoenix's, rising again out of her own Ashes, when she hath burned herself; The Uninhabitableness of the middle Zone; The Suspension of Ma­homet's Tombe in the Ayr, by Gimme­try; The Congelation of Words in the [Page 195] Northern Climate, to be Articulately heard again, in the next Thaw, at the return of the Year; The Singing of Swans before their Death; The Melo­dy of Sirenes; The Mer-Maids half Fleshy Women, & half Fishy Serpents; with many many more such Incredible Ficti­ons: fitly to be placed in the nineteenth Predicament, among Non-Entities, and Chymaera's; if not in the Twentyeth, a­mong Impossibilities; there being no Truth, or likely-hood of Truth, in any of them.

The next Quibble (because it is such a pretty one) may not be omitted; It's this: Mr. Scot's Fore-name, (the Chief and First Anti-demonologist, of this Na­tion at least) begins with R. [Reginald]; but there was a Learned Doctor's Sir­name, that began with that same Let­ter too, [Raynolds, forsooth]; who was of a contrary Opinion to Reginald; (but sure never confuted him.) Frgo, Regi­nald must be supposed a Sot, as well as a Scot. Oh gallant! as the Wheel-Bar­row goeth ramble the Ramble; so Pe­ter Sherk owes me Five shillings. To that of Wind, Snow, Hail, Rain, &c: the Keepers, Sellers, and Stillers, of these, with the Tales to that purpose, in the [Page 196]general; for the Substance, I have said enough; no need of adding any more, here. And for Magical Statues, made to conjure Mice, Rats, Serpents, Cro­codiles, &c. I say, If any such Effects (as are pretended) followed from such things (which I much doubt of) attri­buted they must be, no doubt, to Na­tural Causes; since all the Statutes, Pal­ladiums, Tellesmans, and the like, are supposed to be made, by the art of Astrology, which is a meer Natural Sci­ence. For, the Magical Seals, &c. where­by men might be preserved Shot-free, and consequently Stick-free, Cane-free, Spurn-free, Kick free: The Answer is ready; it is so Incredible a conceit, that it needs no Answer; unless it be that we may grant, They have as much Power to secure Men, as Agnus dei, Consecrated-Banners, Hallowed Swords, have to procure Victory, and to make men in­vincible. But, for Josephus's Herb Baaras, so excellent, forsooth, for the Dispossessing of Devils; though enough hath been said in another place, for the general: And though our Reverend Opponent, himself, doth answer this, his own Objection, in Particular, sufficient­ly, pag. 76, 77: Yet, will I add a word [Page 197]or two more here: In the Parish where I now live, there were, in my time, Seven Women in one Morning, that were cu­red of their Hysterical Fits, meerly by smelling to a Bottel of Water, compoun­ded by a Practitioner in Physick, for that Infirmity. In this Disease, as also in the Epilepsie, it was supposed of old, That there was [...] some Supernatural Operation, though now both be acknow­ledged meerly Natural. Now, if Jose­phus's Physitian, by the Application of his Baaras, (which is reckoned to be no other, than the single Piony; but ac­knowledged to be of singular Virtue a­gainst the Epilepsie, or Falling-Sickness) did cure the Disease; (as he that by his Bottle cured the Hysterical Women, or peradventure did but avert the Parox­ysm). What wonder in it? What more than Natural? And though our Physi­tians do not, now, absolutely cure that Infirmity, by the application (meerly) of that Herb, whether Seed, Root, Leaf, yet reckon they it of special Virtue, for that purpose. The Epileptical Fits may be stronger, or the Piony not so excel­lent, for Virtue, in this, as in that Cli­mate. But this without doubt, if the Jewish Physitian by his Baaras, or Pio­ny, [Page 198]cur'd men of the Epilepsie, or but stopt or averted the Violence of the Fit, it was but a Natural means he used; and therefore, but a Natural Disease that was cured: No Devil cast out, but only an Infirmity, removed, as in ano­ther place more sully. I add but this, The Cure of the Epilepsie, by Baaras or Piony, was by Josephus, and others at, before, and after, his time accounted, a Disp [...]ssessing of Devils; But what was then or could be the Possessing of De­vils, but the Sickness of the Epilepsie, or some such kind of Disease? Imight have added, That [...]osephus is suspected to be too large, some times, in the Com­mendations of his own Country-men, and of others also, to whom he bare a­ny special Assection: but this needs not here be added; enough hath been said to take off the utmost Venom, that can be imagined, in this Objection.

Our L [...]arned Opponent insists much upon Charms, for the Proof of Witch­craft; and would needs prove by Tale upon Tale, That Charms, if they have any Operation at all, must needs have it, from the Intervention and Assistance [...]f the Devil. Answ. 1. Yet he himself grants, That it hath been an old and fa­mous [Page 199]Question, Whether there be not of, in, and by Charms themselves some Ope­rations? pag. 100: 2ly, he cites many Authors, Modern and Antient; and a­mong the rest Galen too; whose Opini­on he values very much; who ascribes Virtue to them, pag. 100, 101, 102. 3ly. He allows of Natural and Speci­phick Operations; but then, That words should not sometimes, upon some things, especially living and sensible Creatures; have some Specifick Opera­tions, is hard to say. 4. He justifieth the Truth of that Fable of Arion, and the Dolphin's Delight in Musick, and in the name Simones, or the Sound: But, Why then may not Beasts and Birds, Catts, Ratts, Doggs, Serpents, &c. de­light in some kind of Sounds, Tones, Tunes, Whistling, &c. and yet detest, abominate, and run from others? It might therefore be but a Natural In­cantation, which John Young, and some others might use: A meer Feat or Trick of Art, that they had gotten, To call and calm, To stir up, and still again, To draw to, and fright from them, Beasts,, Birds, and the like. It is an un­grounded word to say, 'Twas Diaboli­cal Magick. 5. I have shewed That [Page 200]there might be sometimes, from some persons, upon easie and impressible spi­rits, some Effects wrought by meer Words, and Natural Charms. 6 I read of a kind of Bird, that is taken by Crin­ges, and Complements, or certain poppet-Motions of the Body: at Schelling too in Holland, they usually catch (as 'tis said) the Dog-Fish, by putting on of Beasts Skins, and by leaping, capring, and dancing in them, to draw the Fish unto the Land, to catch them: Why may not other Creatures be allured with tunes and tones, as well as those Animals, with Antick postures and gestures. It is suf­ficiently known, that some men have an Art of Faculty of taking Plovers, and other Birds, by whistling such a tune. This draws the Birds into their Dan­gers: And he that said, Fistula dulce canit voluerem dum decipit auceps, had some such meaning: But if David by a Sweet Lesson upon his Harp could (as Demonologists conceive) charm the E­vil Spirit in Saul, into a quiet stilness, yea, Secession, &c. I wonder, Why they should doubt, That a man by Art, up­on observation of their Natures, should work some kind of Effects, by Tunes, Tones, Singing, Whistling, &c. upon [Page 201] inferior Creatures? Men may, without doubt, have a greater Power, Command, or Art, to allure order or charm (if the Word may be allowed) Beasts, or Birds, and Reptils, than men have to bewitch Devils, or Dispossess them, with a fit of Musick. Did not Sancho Pan­cha, Don Quixot's renowned Squire, by his cunning Dexterity, of Braying like an Ass, set all the Assinicoes in the Mountain a Braying too; and yet was Sancho, no doubt, an honest true Tro­jan; never div'd deep into the My­steries of the Black Art, I dare warrant. 7. I may add, That some times, though the Charms or simple Words, may have the credit; yet may there some secret means (and those meerly Natural) be closely and imperceptibly used or apply­ed; and so the Effect be attributed meerly to the Charm, when another and more proper means deserved the Com­mendation. And this may be observable, not only in living Creatures, but inani­mate also. Suppose the head of a dart should stick so fast of cross in some Soul­diers Bone, that all the Chirurgions, with all their best Art and Skill could not without much Danger and Torment to the Party, get it out: If now some Infe­riour [Page 202]Person or Woman (never taken no­tice of, for any Chirurgical skill) un­der the pretence of a Charm, (nothing preceptibly applyed or used besides the Words) should in the way of a Hocus pocus, having in his Sleeve a Magnet of excellent Operation, by the virtue of it (so concealed) draw out the Iron, (as without doubt, is naturally possible, yea and hath been experimented in a similar case, as very good and able Phy­sitians publickly declare): It would seem some-what wonderful indeed; yet not at all be Diabolical. There are a thousand Secrets in Nature of excellent use, and Operation; yet known but to a few, yea but to a very few, persons, and those Comtemptible, for any other Art, or Science, or Excellency; as those of Sympathy and Antipathy, occult Qua­lities, and specifick Virtues, who yet by Observation, Tradition, or Empiretical Way, have luckily gained the Know­ledge or Knack of using them. Must their use of things, in this kind, be coun­ted Witcherast, or Diabolical Operati­on, straight? We know but in part, yea but a very little, even the wisest of men, of the most Obvious things, that are before us; muchless the wonderful Ef­fects [Page 203]of these occult and specifick Qua­lities, that are abstrusely lockt up in the Secret Cabinets of Nature. It is there­fore high Presumption, and the limiting of Nature, yea even the God of Nature, to the short scantling of our weak Appre­hensions; to say, That no such things, as seem wonderful to us, can be effected in a Natural way; because we (for­sooth) understand not the Reason. An able Physitian told me this Story: A Gentleman of London, being desperate­ly sick, two of the ablest Physitians a­bout the Town were sent for, to advise, direct, and order him: Who finding the Person (as they thought) in an Irreme­diable Condition, became exceeding an­gry, asking Whether they thought them to be gods, that they had sent for them to cure a dead-man? Presently stinging out of the Room, they would immediately be gone; But being by much earnestness im­portuned, they consent at last to take their Dinner, first: In the mean, a neigh­bour-Woman comming to visit the Sick­man, askt how he did, & what the Physiti­ans said of him▪ which having heard she felt his Pulse, viewed and observed him more narrowly, than at sirst: and, Do the Physitians (quoth she) say that there is [Page 204]hope? Pray, entreat them to view the Per­son once more. With much importuni­ty they are at last won, to give another Visit, or rather the last fare-well. When comming up into the Chamber, the Wo­man askt them again, their Opinion: They return, he was past Cure; How! past Cure (quoth she)? I'le undertake to cure him my self; Withall, set her Spectacles upon his Nose: Yea, I will cure him with this, without any more trouble, or far­ther application. Then, they cryed out, She was a Witch, a Witch: Nay (quoth she) but. Are you not Dunces? Do you not perceive that the Crisis is past, the strength of Nature hath overcome the Malignity of the Disease? No need of much Art, or Help: Nature it self will do the work, without Art, though not with so much Ease and Speed. Which having heard, and examining the Pati­ent again, a little more narrowly, They subscribe to her Judgment; the Success was answerable. Meer Ignaroes, (as they are accounted) may unty the knot, sometimes, which the greatest Artists are puzled at. I could instance farther in one of the greatest Scholars, this last Age hath known; who brake his Heart (as we call it) with Grief, because a [Page 205] Mechanick had confuted him, in a par­ticular point of the Mathematicks. Ber­nardus non videt omnia. This is e­nough, in answer to all that which is said in the Treatise of Cred. and Incred. Yet I cannot forbear to say, I honour the Author very much for his Piety, Loyalty, great Learning, Modesty, &c. If any man could possibly have bewitcht me, unto the Belief of Witchcraft, this reve­rend Person of all others was most like­ly to have done it. If he be offended at a­ny thing that hath been said, I am sorry; But God grant he have not more cause of Sorrow, when at his Appearance be­fore the great Tribunal, he shall be chal­lenged for equallizing Belzebub, the God of Flyes, with the Great Jehovah, for most Stupend and Miraculous Ope­rations.