A blow at modern Sadducism in some philosophical considerations about witchcraft. To which is added, the relation of the fam'd disturbance by the drummer, in the house of Mr. John Mompesson, with some reflections on drollery and atheisme. / By a member of the Royal Society..

A blow at modern Sadducism in some philosophical considerations about witchcraft. To which is added, the relation of the fam'd disturbance by the drummer, in the house of Mr. John Mompesson, with some reflections on drollery and atheisme. / By a member of the Royal Society..

Table of contents

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Title page

Title page

PREFACE.

ERRATA.

Some CONSIDERATIONS About Witchcraft: In a LETTER to Robert Hunt, Eſquire.

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II.

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III.

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IV.

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VI.

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VII.

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VIII.

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IX.

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X.

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XI.

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XII.

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Title page

To the Right Honourable, WILLIAM, Lord Brereton.

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A LETTER To the Reverend and Learned Dr. HENRY MORE, About the Drummer OF TEDWORTH.

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A BLOW at Modern SADDUCISM In ſome Philoſophical Conſiderations ABOUT Witchcraft. To which is added, The Relation of the Fam'd Diſturbance by the DRUMMER, In the Houſe of Mr. JOHN MOMPESSON: With ſome REFLECTIONS on Drollery, and Atheiſme.

By a Member of the ROYAL SOCIETY.

London, Printed by E. C. for James Collins, at the Kings Head in Weſtminſter-Hall, 1668.

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A Philioſophical Endeavour In the DEFENCE Of the Being of WITCHES AND APPARITIONS: With ſome things concerning the Famous GREATREK'S. WRITTEN In a Letter to the much Honoured ROBERT HUNT, Eſq

LONDON, Printed in the Year, 1668.

PREFACE.

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THERE are a ſort of narrow, and confin'd Spirits, who account all Diſcourſes needleſs, that are not for their particular purpoſes; and judge all the world to be of the Size, and Genius of thoſe within the Circle of their Knowledge, and Acquaintance: ſo that with a pert and pragmatical Inſolence, they cenſure all the braver Deſigns, and Notices that lie beyond their Ken, as nice and impertinent[Page]Speculations. An ignorant, and proud Injuſtice; as if this ſort were the only perſons, whoſe humour, and deeds ſhould be conſulted. And hence it comes to paſs, that the greateſt and worthieſt things that are written, or ſaid, do alwayes meet with the moſt general neglect, and ſcorn; ſince the little people for whom they were not intended, are quick to ſhoot their bolt, and to condemn what they do not underſtand, and becauſe they do not. Whereas on the other ſide, thoſe that are able to judge, [Page] and would incourage, are commonly reſerv'd and modeſt, in paſsing judgments; or, if they ſhould endeavour to do right to things that are worthy, they are ſure to be out-voiced by the rout of ignorant contemners. Ʋpon which accounts I have often thought, that he that courts and values popular eſtimation, takes not the right way, if he endeavour at any thing that is really excellent; but he muſt ſtudy the little plauſibilities, and accomodate the humour of the MANY, who are active Miniſters of [Page] Fame; being zealous, and loud in their applauſes, as they are clamorous and impetuous in their oppoſitions. As for theſe, 'tis one of my chief cares to make my ſelf as much unconcern'd at their cenſures, as I am at the cacklings of a Flock of Geeſe, or at the eager diſpleaſure of thoſe little ſnarling Animals, that are angry when I paſs by them. And (if that may ſignifie any thing to keep them from troubling themſelves about the following CONSIDERATIONS) I deſire they would [Page] take notice from me, that I writ not thoſe things for ſuch as they; and they will do well to throw up the Book upon this Advertiſement, except they will ſtay to hear, That though Philoſophical Diſcourſes to juſtifie the common belief about Witches, are nothing at all to them, or thoſe of their meaſure; yet they are too ſeaſonable, and neceſſary for our Age, in which Atheiſm is begun in Sadduciſm. And thoſe that dare not bluntly ſay, There is NO GOD, content themſelves, (for a [Page] fair ſtep, and Introduction) to deny there are SPIRITS, or WITCHES. Which ſort of Infidels, though they are not ordinary among the meer vulgar, yet are they numerous in a little higher rank of underſtandings. And thoſe that know any thing of the world, know, That moſt of the looſer Gentry, and the little pretenders to Philoſophy and Wit, are generally deriders of the belief of Witches, and Apparitions. And were this a ſlight or meer ſpeculative miſtake, I ſhould not trouble my ſelf, or [Page] them about it. But I fear this error hath a core in it that is worſe than Hereſie: And therefore how little ſoever I care what men believe, or teach in matters of opinion, I think I have reaſon to be concern'd in an affair, that toucheth ſo near upon the greateſt intereſts of Religion. And really I am aſtoniſht ſometimes to think into what a kinde of Age we are fallen, in which ſome of the greateſt impieties are accounted but Buggs, and terrible Names, inviſible Titles, Piccadillo's or Chimera's. [Page] The ſad and greateſt inſtances, are SACRILEDGE, REBELLION, and VVITCHCRAFT. For the two former, there are a ſort of men (that are far from being profeſt enemies to Religion) who, I do not know whether they own any ſuch vices. VVe finde no mention of them in their moſt particular Confeſſions, nor have I obſerved them in thoſe Sermons that have contained the largeſt Catalogues of the Sins of our Age, and Nation. 'Twere dangerous to ſpeak [Page]of them as ſins, for fear who ſhould be found guilty. But my buſineſs at preſent is not with theſe, but the other, VVITCHCRAFT, which I am ſure was a Sin of elder times; and how comes it about that this Age, which ſo much out-does them in all other kindes of wickedneſs, ſhould be wholly innocent in this? That there MAY be VVITCHES and Apparitions in our dayes, notwithſtanding the Objections of the Modern Sadduce, I believe I have made appear in the CONSIDERATIONS [Page] following; in which I did not primarily intend direct proof, but DEFENCE, as the Title of the firſt Edition, which is reſtor'd in this mention'd. But I have now added the evidence of the Divine Oracles, and two Relations of Fact, that are clear and unexceptionable. I have no humour nor delight in telling Stories, and do not publiſh theſe, for the gratification of thoſe that have; but I record them as Arguments for the confirmation of a Truth, which hath indeed been atteſted by multitudes [Page] of the like evidences in all places, and times: But things REMOTE, or long paſt, are either not believed, or forgotten: whereas theſe being freſh, and near, and attended with all the circumſtances of credibility, it may be expected, they ſhould have the more ſucceſs upon the obſtinacy of Unbelievers.

ERRATA.

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PAge 12. line 25. r. a large, p. 36. l. 12. r. intrigues, p. 44. l. 6. and 7. r. appetites, p. 79. l. 20. r. taxe p. 105. l. 4. r. ludicrous fagaries, p. 111. l. 1. dele is, p. 113. l. 22. dele re, p. 118. l. 26, 27. r. multitudes. p. 128. l. 4. dele her, p. 134. l. 26. r. ſcrutiny, p. 144. l. 14. r. effaeminacies. p. 146. l. 21. r. geninſes, p. 148. l. 4. r. aggravated, ibid. r. herd. p. 154 l. 3. r. he ſucks.

Some CONSIDERATIONS About Witchcraft: In a LETTER to Robert Hunt, Eſquire.

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SIR,

THE FREQUENT and late dealings you have had in the Examination of Witches, and the regards of one that hath a very particular honour for you, have brought you the trouble of ſome CONSIDERATIONS on the Subject. And though what I have to ſay, be but the careleſs and haſty product of a ſitting or [Page] two; yet I hope it may afford you ſome, not unreaſonable, accounts of the odde phoenomena of Witchcraft and Faſcination, and contribute to the DEFENCE of the Truth, and certainty of matters, which you know by Experiments that could not deceive; in ſpite of the little exceptions of thoſe that are reſolved to believe nothing in affairs of this nature.

AND if any thing were to be much admired in an Age of Wonders, not only of Nature (which is a conſtant Prodigy) but of Men and Manners; it would be to me matter of Aſtoniſhment, that Men, otherwiſe witty and ingenious, are fallen into the conceit that there's no ſuch thing as a Witch or Apparition, but that theſe are the creatures of Melancholly and Superſtition, foſter'd by ignorance and deſign; which, comparing the confidence of their disbelief with the evidence of the things denied, and the weakneſs of their grounds, would almoſt ſuggeſt, that themſelves are an argument of what they deny; and that ſo confident an Opinion could not be held upon ſuch inducements, but by ſome kind of Witchcraft and Faſcination in the Fancy. And perhaps that evil Spirit, whoſe [Page] influences they will not allow in Actions aſcribed to ſuch Cauſes, hath a greater hand and intereſt in their Propoſition than they are aware of. For that ſubtil enemy of Mankinde (ſince Providence will not permit him to miſchief us without our own concurrence) attempts that by ſtratagem and artifice, which he could never effect by open wayes of acting; and the ſucceſs of all wiles depending upon their ſecrecy and concealment, his influence is never more dangerous than when his agency is leaſt ſuſpected. In order therefore to the carrying on the dark and hidden deſigns he manageth againſt our Happineſs, and our Souls, he cannot expect to advantage himſelf more, than by inſinuating a belief, That there is no ſuch thing as himſelf, but that fear and fancy make Devils now, as they did Gods of old. Nor can he ever draw the aſſent of men to ſo dangerous an aſſertion, while the ſtanding ſenſible evidences of his exiſtence in his practices by and upon his inſtruments are not diſcredited and removed.

'Tis doubtleſs therefore the intereſt of this Agent of darkneſs to have the world believe, that the notion they have of him [Page] is but a phantome and conceit; and in order thereunto, That the ſtories of Witches, Apparitions, and indeed every thing that brings tidings of another world, are but melancholick Dreams, and pious Romances. And when men are arriv'd thus far, to think there are no diabolical contracts or apparitions, their belief that there are ſuch Spirits, reſts only upon their Faith and Reverence to the Divine Oracles, which we have little reaſon to apprehend ſo great in ſuch aſſertors, as to command much from their aſſent, eſpecially in ſuch things in which they have corrupt intereſts againſt their evidence. So that he that thinks there is no Witch, believes a Devil gratis, or at leaſt upon ſuch inducements which he is like to finde himſelf diſpoſed to deny when he pleaſeth. And when men are arrived to this degree of diffidence and infidelity, we are beholden to them if they believe either Angel, or Spirit, Reſurrection of the Body, or Immortality of Souls. Theſe things hang together in a Chain of connexion, at leaſt in theſe mens Hypotheſis; and 'tis but an happy chance if he that hath loſt one link, holds another. So that the vitals of Religion being ſo [Page] much intereſſed in this ſubject, it will not be impertinent particularly to diſcourſe it.

AND in order to the proof that there have been, and are unlawful confederacies with evil ſpirits, by vertue of which the helliſh accomplices perform things above their natural powers; I muſt premiſe, that this being matter of Fact, is only capable of the evidence of authority and ſenſe: And by both theſe, the being of Witches and diabolical contracts, is moſt abundantly confirm'd. All Hiſtories are full of the exploits of thoſe Inſtruments of darkneſs, and the teſtimony of all Ages, not only of the rude and barbarous, but of the moſt civiliz'd and poliſh'd world, brings tidings of their ſtrange performances. We have the atteſtation of thouſands of eye and ear-witneſſes, and thoſe not of the eaſily deceivable vulgar only, but of wiſe and grave diſcerners, and that when no intereſt could oblige them to agree together in a common Lye: I ſay, we have the light of all theſe circumſtances to confirm us in the belief of things done by perſons of deſpicable power and knowledge, beyond the reach of Art and ordinary Nature; ſtanding publick Records [Page] have been kept of theſe well atteſted Relations, and Epocha's made of thoſe unwonted events. Laws in many Nations have been enacted againſt thoſe vile practiſes; thoſe among the Jews and our own are notorious; ſuch caſes have been often determined near us, by wiſe and reverend Judges, upon clear and convictive evidence: and thouſands in our own Nation have ſuffered death for their vile compacts with apoſtate ſpirits. All theſe I might largely prove in their particular inſtances, but that 'tis not needful, ſince thoſe that deny the being of Witches, do it not out of ignorance of theſe Heads of Argument, of which probably they have heard a thouſand times; But from an apprehenſion that ſuch a belief is abſurd, and the things impoſsible. And upon theſe preſumptions they contemn all demonſtrations of this nature, and are hardened againſt conviction. And I think, thoſe that can believe all Hiſtories are Romances, that all the wiſer world have agreed together to juggle mankinde into a common belief of ungrounded fables, that the ſound ſenſes of multitudes together may deceive them, and Laws are [Page] built upon Chymera's; that the graveſt and wiſeſt Judges have been Murderers, and the ſageſt perſons Fools, or deſigning Impoſtors: I ſay, thoſe that can believe this heap of abſurdities, are either more credulous than thoſe whoſe credulity they reprehend, or elſe have ſome extraordinary evidence of their perſwaſion, viz. That 'tis abſurd and impoſsible there ſhould be a Witch or Apparition. And I am confident, were thoſe little appearances remov'd, which men have form'd in their fancies againſt the belief of ſuch things; their own evidence would make its way to mens aſſent, without any more arguments than what they know already to enforce it. There is nothing then neceſſary to be done, in order to the eſtabliſhing the belief I would reconcile to mens minds; but to endeavour the removal of thoſe prejudices they have received againſt it, the chief of which I ſhall particularly deal with; and I begin with that bold Aſſertion, That

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(I.) THE NOTION of a Spirit is impoſſible and contradictious, and conſequently ſo is that of Witches, the belief of which is founded on that Doctrine.

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TO WHICH OBJECTION I anſwer, (1) If the notion of a Spirit be ſo abſurd as is pretended, that of a God, and a Soul diſtinct from matter, and immortal, is likewiſe an abſurdity. And then, that the world was jumbled into this elegant and orderly Fabrick by chance; and that our Souls are only parts of Matter, that came together we know not whence, nor how; and ſhall again ſhortly be diſſolv'd into thoſe looſe Atoms that compound them: That all our conceptions are but the thruſting of one part of matter againſt another; and the Idea's of our mindes meer blind and caſual motions: Theſe and a thouſand more the groſſeſt impoſsibilities and abſurdities (conſequents of this Propoſition, That the notion of a Spirit is abſurd) [Page] will be ſad certainties and demonſtrations. And with ſuch Aſſertors I would ceaſe to diſcourſe about Witches and Apparitions, and addreſs my ſelf to obtain their aſſent to truths infinitely more Sacred.

AND yet (2) though it ſhould be granted them, that a ſubſtance immaterial is as much a contradiction as they can fancy; yet why ſhould they not believe that the Air and all the Regions above us may have their inviſible intellectuall Agents, of nature like unto our Souls, be that what it will; and ſome of them at leaſt as much degenerate as the vileſt and moſt miſchievous among Men. This Hypotheſis will be enough to ſecure the poſsibility of Witches and Apparitions: and that all the upper Stories of the Univerſe are furniſh'd with Inhabitants, 'tis infinitely reaſonable to conclude from the analogy of Nature; Since we ſee there is nothing ſo contemptible and vile in the world we reſide in, but hath its living creatures that dwell upon it; the Earth, the Water, the inferiour Air; the Bodies of Animals, the fleſh, the skin, the entrails; the leaves, the roots, the ſtalks of Vegetables; yea, and [Page] all kinde of Minerals in the ſubterraneous Regions: I ſay, all theſe have their proper Inhabitants; yea, I ſuppoſe this Rule may hold in all diſtinct kindes of bodies in the world, That they have their peculiar Animals. The certainty of which I believe the improvement of microſcopical obſervations will diſcover. From whence I infer, That ſince this little ſpot is ſo thickly peopled in every Atome of it, 'tis weakneſs to think that all the vaſt ſpaces above, and hollows under ground, are deſert and uninhabited. And if both the ſuperiour and lower Continents of the Univerſe have their inhabitants alſo, 'tis exceedingly improbable, arguing from the ſame analogy, that they are all of the meer ſenſible nature, but that there are at leaſt ſome of the Rational and Intellectual Orders. Which ſuppoſed, there is good foundation for the belief of Witches and Apparitions, though the notion of a Spirit ſhould prove as abſurd and unphiloſophical, as I judge the denyal of it. And ſo this firſt Objection comes to nothing. I deſcend then to the ſecond Prejudice, which may be thus formed in behalf of the Objectors.

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(II.) THERE ARE Actions in moſt of thoſe Relations aſcribed to Witches, which are ridiculous and impoſſible in the nature of things; ſuch are (1) their flying out of windows, after they have anointed themſelves, to remote places. (2) Their transformation into Cats, Hares, and other Creatures. (3) Their feeling all the hurts in their own bodies, which they have received in theſe. (4) Their raiſing Tempeſts, by muttering ſome nonſenſical words, or performing ſome little ridiculous ceremonies. And (5) their being ſuck'd in a certain private place of their bodies by a Familiar. Theſe are preſumed to be actions inconſiſtent with the nature of Spirits, and above the powers of thoſe poor and miſerable Agents. And therefore the Objection ſuppoſeth them performed only by the fancy; and that the whole myſtery of Witchcraft is but an illuſion of craſie imagination.

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BUT to this Objection I return, (1) in the general, The more abſurd and unaccountable theſe actions ſeem, the greater confirmations are they to me of the truth of thoſe Relations, and the reality of what the Objectors would deſtroy. For theſe circumſtances being exceeding unlikely, judging by the meaſures of common belief, 'tis the greater probability they are not fictitious; For the contrivers of Fictions uſe to form them as near as they can conformably to the moſt unſuſpected realities, endeavouring to make them look as like truth as is poſſible in the main ſuppoſals, though withal they make them ſtrange in the circumſtance. None but a fool or madman would relate with a purpoſe of having it believed, that he ſaw in Ireland, Men with hoofs on their heads, and eyes in their breaſts; or, if any ſhould be ſo ridiculouſly vain, as to be ſerious in ſuch an incredible Romance, it cannot be ſuppoſed that all Travellers that come into thoſe parts after him ſhould tell the ſame ſtory. There is large field in fiction; and if all thoſe Relations were arbitrary compoſitions, [Page] doubtleſs the firſt Romancers would have framed them more agreeable to the common doctrine of Spirits; at leaſt, after theſe ſuppoſed abſurdities had been a thouſand times laugh'd at, people by this time would have learn'd to correct thoſe obnoxious extravagancies; and though they have not yet more veracity than the Ages of Ignorance and Superſtition, yet one would expect they ſhould have got more cunning. This ſuppos'd impoſsibility then of theſe performances, ſeems to me a probable argument that they are not wilful and deſigned forgeries. And if they are Fancies, 'tis ſomewhat ſtrange that Imagination which is the moſt various thing in all the world, ſhould infinitely repeat the ſame conceit in all times and places.

BUT again (2) the ſtrange Actions related of Witches, and preſumed impoſsible are not aſcribed to their own powers; but to the Agency of thoſe wicked Confederates they imploy: And to affirm that thoſe evil ſpirits cannot do that which we conceit impoſsible, is boldly to ſtint the powers of Creatures, whoſe natures and faculties we know not; and to meaſure the world of ſpirits by the narrow rules of our [Page] own impotent beings. We ſee among our ſelves the performances of ſome out go the conceits and poſsibilities of others; and we know many things may be done by the Mathematicks, and Mechanick Artifice, which common heads think impoſsible to be effected by the honeſt wayes of Art and Nature. And doubtleſs the ſubtilties and powers of thoſe miſchievous Fiends are as much beyond the reach and activities of the moſt knowing Agents among us, as theirs are beyond the wit and ability of the moſt ruſtick and illiterate; So that the utmoſt that any mans reaſon in the world can amount to in this particular, is only this, that he cannot conceive how ſuch things can be performed; which only argues the weakneſs and imperfection of our knowledge and apprehenſions, not the impoſsibility of thoſe performances; and we can no more from hence form an argument againſt them, than againſt the moſt ordinary effects in Nature. We cannot conceive how the Foetus is form'd in the Womb, nor as much as how a Plant ſprings from the Earth we tread on; we know not how our Souls move the Body, nor how theſe diſtant and extream natures are united: And if [Page] we are ignorant of the moſt obvious things about us, and the moſt conſiderable within our ſelves, 'tis then no wonder that we know not the conſtitution and powers of the Creatures, to whom we are ſuch ſtrangers. Briefly then, matters of fact well proved ought not to be denied, becauſe we cannot conceive how they can be performed. Nor is it a reaſonable method of inference, firſt to preſume the thing impoſsible, and thence to conclude that the fact cannot be proved. On the contrary, we ſhould judge of the action by the evidence, and not the evidence by the meaſures of our fancies about the action. This is proudly to exalt our own opinions above the cleareſt teſtimonies, and moſt ſenſible demonſtrations of fact: and ſo to give the Lye to all Mankind, rather than diſtruſt the little conceits of our bold imaginations. But yet further,

(3) I THINK there is nothing in the inſtances mention'd, but what may as well be accounted for by the Rules of Reaſon and Philoſophy, as the ordinary affairs of Nature. For in reſolving natural Phoenomena, we can only aſſign the probable cauſes, ſhewing how things may be, not preſuming how they are. And in the particulars [Page] under our Examen, we may give an account how 'tis poſsible, and not unlikely, that ſuch things (though ſomewhat varying from the common rode of Nature) may be acted. And if our narrow and contracted mindes can furniſh us with apprehenſions of the way and manner of ſuch performances, though perhaps not the true ones, 'tis an argument that ſuch things may be effected by creatures, whoſe powers and knowledge are ſo vaſtly exceeding ours. I ſhall endeavour therefore briefly to ſuggeſt ſome things that may render the poſsibility of theſe performances conceivable, in order to the removal of this Objection, that they are contradictions and impoſsible.

FOR the Firſt then, That the confederate Spirit ſhould tranſport the Witch through the Air to the place of general Rendezvous, there is no difficulty in conceiving it; and if that be true which great Philoſophers affirm concerning the real ſeparability of the Soul from the Body without death, there is yet leſs; for then 'tis eaſie to apprehend, that the Soul, having left its groſs and ſluggiſh Body behinde it, and being cloath'd only with its immediate [Page]vehicle of Air, or more ſubtile matter, may be quickly conducted to any place it would be at, by thoſe officious Spirits that attend it. And though I adventure to affirm nothing concerning the truth and certainty of this ſuppoſition, yet I muſt needs ſay, it doth not ſeem to me unreaſonable. And our experience of Apoplexies, Epilepſies, Extaſtes, and the ſtrange things men report to have ſeen during thoſe deliquiums, look favourably upon this conjecture; which ſeems to me to contradict no principle of Reaſon or Philoſophy; ſince Death conſiſts not ſo much in the actual ſeparation of Soul and Body, as in the indiſpoſition and unfitneſs of the Body for vital union, as an excellent Philoſopher hath made good. On which Hypotheſis, the Witches anointing her ſelf before ſhe takes her flight, may perhaps ſerve to keep the Body tenantable, and in fit diſpoſition to receive the Spirit at its return. Theſe things, I ſay, we may conceive, though I affirm nothing about them; and there is nothing in ſuch conceptions but what hath been own'd by men of worth and name, and may ſeem fair and accountable enough to thoſe who judge not [Page] altogether by the meaſures of the populace, and cuſtomary opinion. And there's a ſaying of a great Apoſtle that ſeems to countenance this Platonick opinion; what is the meaning elſe of that expreſſion: [Whether in the body or out of the body I cannot tell] except the Soul may be ſeparated from the body without death; which if it be granted poſsible, 'tis ſufficient for my purpoſe. And

(2.) The Transformations of Witches into the ſhapes of other Animals, upon the ſame ſuppoſal is very conceivable, ſince then 'tis eaſie enough to imagine, that the power of imagination may form thoſe paſſive and pliable vehicles into thoſe ſhapes, with more eaſe than the fancy of the Mother can the ſtubborn matter of the Foetus in the womb, as we ſee it frequently doth in the inſtances that occur of Signatures and monſtrous Singularities; and perhaps ſometimes the confederate Spirit puts tricks upon the ſenſes of the ſpectators, and thoſe ſhapes are only illuſions.

BUT then (3.) when they feel the hurts in their groſs bodies, that they receive in their aiery vehicles, they muſt be ſuppoſed to have been really preſent, at [Page] leaſt in theſe latter; and 'tis no more difficult to apprehend how the hurts of thoſe ſhould be tranſlated upon their other bodies, then how diſeaſes ſhould be inflicted by the imagination, or how the fancy of the Mother ſhould wound the Foetus, as ſeveral credible relations do atteſt.

AND (4.) for their raiſing ſtorms and tempeſts, they do it not, be ſure, by their own, but by the power of the Prince of the Air, their friend and allie; and the Ceremonies that are enjoyn'd them, are doubtleſs nothing elſe but entertainments for their imaginations, and are likely deſign'd to perſwade them▪ that they do theſe ſtrange things themſelves.

AND (laſtly) for their being ſuck'd by the Familiar, I ſay (1) we know ſo little of the nature of Doemons and Spirits, that 'tis no wonder we cannot certainly divine the reaſon of ſo ſtrange an action. And yet (2) we may conjecture at ſome things that may render it leſs improbable. For ſome have thought that the Genii (whom both the Platonical and Chriſtian Antiquity thought embodied) are recreated by the reeks and vapours of humane blood, and the ſpirits that derive from them. Which [Page] ſuppoſal (if we grant them bodies) is not unlikely, every thing being refreſh'd and nouriſh'd by its like. And that they are not perfectly abſtract from all body and matter, beſides the reverence we owe to the wiſeſt antiquity, there are ſeveral conſiderable arguments I could alledge to render it exceeding probable. Which things ſuppoſed, the Devil's ſucking the Sorcereſs is no great wonder, nor difficult to be accounted for. Or perhaps (3) this may be only a diabolical Sacrament and Ceremony to confirm the helliſh covenant. To which I added, (4) That which to me ſeems moſt probable, viz That the Familiar doth not only ſuck the Witch, but in the action infuſeth ſome poiſonous ferment into her, which gives her imagination and ſpirits a magical tincture, whereby they become miſchievouſly influential: and the word venefica intimates ſome ſuch matter. Now that the imagination hath a mighty power in operation, is ſeen in the juſt now mention'd Signatures and Diſeaſes that it cauſeth; and that the fancy is modified by the qualities of the blood and ſpirits, is too evident to need proof: which things ſuppoſed, 'tis plain to conceive that the evil [Page]ſpirit having breath'd ſome vile vapour into the body of the Witch, it may taint her blood and ſpirits with a noxious quality, by which her infected imagination, heightned by melancholly, and this worſe cauſe, may do much hurt upon bodies that are impreſſible by ſuch influences. And 'tis very likely that this ferment diſpoſeth the imagination of the Sorcereſs to cauſe the mentioned [...], or ſeparation of the ſoul from the body, and may perhaps keep the body in fit temper for its re-entry; as alſo it may facilitate transformation, which, it may be, could not be effected by ordinary and unaſsiſted imagination.

Thus we ſee 'tis not ſo deſperate to form an apprehenſion of the manner of theſe odde performances; and though they are not done the way I have deſcrib'd, yet what I have ſaid may help us to a conceit of the poſſibility, which ſufficeth for my purpoſe. And though the Hypotheſis I have gone upon will ſeem as unlikely to ſome, as the things they attempt to explain are to others, yet I muſt deſire their leave to ſuggeſt, that moſt things ſeem unlikely (eſpecially to the conceited and opinionative) at firſt propoſal; and many great [Page] truths are ſtrange and improbable, till cuſtom and acquaintance have reconciled them to our fancies. And I'le preſume to adde on this occaſion, (though I love not to be confident in affirming) that there is none of the Platonical ſuppoſals I have uſed, but what I could make appear to be fair and reaſonable, to the capable and unprejudic'd.

III.

§

BUT (III.) I come to another prejudice againſt the being of Witches, which is, That 'tis very improbable that the Devil who is a wiſe and mighty ſpirit, ſhould be at the beck of a poor Hag, and have ſo little to do, as to attend the errands of the impotent luſts of a ſilly old woman.

§

TO WHICH I might anſwer, (1) That 'tis much more improbable that all the world ſhould be deceiv'd in matters of fact; and circumſtances of the cleareſt [Page] evidence and conviction; than that the Devil, who is wicked, ſhould be alſo unwiſe; and that he that perſwades all his ſubjects and accomplices out of their wits, ſhould himſelf act like his own temptations and perſwaſions. In brief, there is nothing more ſtrange in this objection, than that wickedneſs is baſeneſs and ſervility, and that the Devil is at leaſure to ſerve thoſe he is at leaſure to tempt, and induſtrious to ruine. And again, (2) I ſee no neceſsity to believe that the Devil is alwayes the Witches confederate; but perhaps it may fitly be conſidered, whether the Familiar be not ſome departed humane ſpirit, forſaken of God and goodneſs, and ſwallowed up by the unſatiable deſire of miſchief and revenge, which [...]ſſibly by the laws and capacity of its ſt [...]e it cannot execute immediately. And why we ſhould preſume that the Devil ſhould have the liberty of wandering up and down the Earth and Air, when he is ſaid to be held in the chains of darkneſs; and yet that the ſeparated ſouls of the wicked, of whom no ſuch thing is affirm'd in any Sacred Record, ſhould be thought ſo impriſon'd, that they cannot poſſibly wag from the place of their [Page] confinement, I know no ſhadow of conjecture. This conceit I'm confident hath prejudic'd many againſt the belief of Witches and Apparitions; they not being able to conceive that the Devil ſhould be ſo ludricous as appearing ſpirits are ſometimes reported to be in their frolicks; and they preſume, that ſouls departed never reviſit the free and open Regions; which confidence I know nothing to juſtifie: For ſince good men in their ſtate of ſeparation are ſaid to be [...], why the wicked may not be ſuppoſed to be [...] in the worſt ſenſe of the word, I know nothing to help me to imagine. And if it be ſuppoſed that the Imps of Witches are ſometimes wicked ſpirits of our own kinde and nature, and poſſibly the ſame that have been Sorcerers and Witches in this life: This ſuppoſal may give a fairer and more probable account of many of the actions of Sorcery and Witchcraft, than the other Hypotheſis, that they are alwayes Devils. And to this conjecture I'le adventure to ſubjoyn another, which alſo hath its probability, viz. (3) That 'tis not impoſſible but that the Familiars of Witches are a vile kinde of ſpirits, of a very inferiour [Page] conſtitution and nature, and none of thoſe that were once of the higheſt Hierarchy, now degenerated into the ſpirits we call Devils. And for my part I muſt confeſs, that I think the common diviſion of ſpirits much too general; conceiving it likely there may be as great a variety of Intellectual creatures in the inviſible world, as there is of Animals in the viſible: and that all the ſuperiour, yea, and inferiour Regions, have their ſeveral kindes of ſpirits differing in their natural perfections, as well as in the kinds and degrees of their depravities; which being ſuppoſed, 'tis very probable that thoſe of the baſeſt and meaneſt Orders are they, who ſubmit to the mention'd ſervilities. And thus the ſageſs and grandeur of the Prince of darkneſs need not be brought into queſtion.

IV.

§

BUT (IV) the opinion of Witches ſeems to ſome, to accuſe Providence, and to ſuggeſt that it hath expoſed Innocents to the fury and malice of revengeful Fiends; yea, [Page] and ſuppoſeth thoſe moſt obnoxious, for whom we might moſt reaſonably expect a more ſpecial tutelary care and protection, moſt of the cruel practices of thoſe preſum'd Inſtruments of Hell, being upon Children, who as they leaſt deſerve to be deſerted by that Providence that ſuperintends all things, ſo they moſt need its guardian influence.

§

TO this ſo ſpecious an Objection I have theſe things to anſwer. (1) Providence is an unfathomable Depth; and if we ſhould not believe the Phoenomena of our ſenſes, before we can reconcile them to our notions of Providence, we muſt be groſſer Scepticks than ever yet was extant. The miſeries of the preſent life, the unequal diſtributions of good and evil, the ignorance and barbarity of the greateſt part of mankinde, the fatal diſadvantages we are all under, and the hazard we run of being eternally miſerable and undone; theſe, I ſay, are things that can hardly be made conſiſtent with that Wiſdom and Goodneſs that we are ſure hath made, and mingled it ſelf with all things. [Page] And yet we believe there is a beauty and harmony, and goodneſs in that Providence, though we cannot unriddle it in particular inſtances; nor, by reaſon of our ignorance and imperfection, clear it from contradicting appearances; and conſequently, we ought not to deny the being of Witches and Apparitions, becauſe they will create us ſome difficulties in our notions of Providence. But to come more cloſe, (2) Thoſe that believe that Infants are Heirs of Hell, and Children of the Devil as ſoon as they are diſcloſed to the world, cannot certainly offer ſuch an objection; for what is a little trifling pain of a moment, to thoſe eternal tortures, to which, if they die as ſoon as they are born, according to the tenour of this Doctrine, they are everlaſtingly expoſed? But however the caſe ſtands as to that, 'tis certain, (3) That Providence hath, not ſecur'd them from other violences they are obnoxious to, from cruelty and accident; and yet we accuſe It not when a whole Townful of Innocents fall a Victim to the rage and ferity of barbarous executioners in wars and Maſſacres. To which I adde (4) That 'tis likely the miſchief is not ſo often done by the evil ſpirit[Page]immediately, but by the malignant influence of the Sorcereſs, whoſe power of hurting conſiſts in the fore-mention'd ferment, which is infuſed into her by the Familiar. So that I am apt to think there may be a power of real faſcination in the Witches eyes and imagination, by which for the moſt part ſhe acts upon tender bodies. Neſcio quis teneros oculus—For the peſtilential ſpirits being darted by a ſprightful and vigorous imagination from the eye, and meeting with thoſe that are weak and paſsive in the bodies which they enter, will not fail to infect them with a noxious quality, that makes dangerous and ſtrange alterations in the perſon invaded by this poyſonous influence: which way of acting by ſubtil and inviſible inſtruments, is ordinary and familiar in all natural efficienties. And 'tis now paſt queſtion, that nature for the moſt part acts by ſubtil ſtreams and aporhaea's of minute particles, which paſs from one body to another. Or however that be, this kinde of agency is as conceivable as any of thoſe qualities ignorance hath call'd ſympathy and antipathy, the reality of which we doubt not, though the manner of action be unknown. Yea, the [Page] thing I ſpeak of is as eaſie to be apprehended, as how infection ſhould paſs in certain tenuious ſtreams through the air from one houſe to another; or, as how the biting of a mad Dog ſhould fill all the blood and ſpirits with a venomous and malign ferment; the application of the vertue doing the ſame in our caſe, as that of contact doth in this. Yea, ſome kindes of faſcination are perform'd in this groſſer and more ſenſible way, as by ſtriking, giving Apples, and the like, by which the contagious quality may be tranſmitted, as we ſee diſeaſes often are by the touch. Now in this way of conjecture, a good account may be given why Witches are moſt powerful upon Children and timorous perſons, viz. becauſe their ſpirits and imaginations being weak and paſsive, are not able to reſiſt the fatal invaſion; whereas men of bold mindes, who have plenty of ſtrong and vigorous ſpirits are ſecure from the contagion, as in peſtilential Airs clean bodies are not ſo liable to infection as are other tempers. Thus then we ſee 'tis likely enough, that very often the Sorcereſs her ſelf doth the miſchief; and we know, de facto, that Providence doth not alwayes [Page] ſecure us from one anothers injuries. And yet I muſt confeſs, that many times alſo the evil ſpirit is the miſchievous Agent; though this confeſſion draw on me another objection, which I next propoſe.

V.

§

(V.) THEN it may be ſaid, that if wicked ſpirits can hurt us by the direction, and at the deſire of a Witch, one would think they ſhould have the ſame power to do us injury without inſtigation or compact; and if this be granted, 'tis a wonder that we are not alwayes annoy'd and infeſted by them. To which

§

I RETURN, (1) That the laws, liberties, and reſtraints of the inhabitants of the other world are to us utterly unknown; and this way we can only argue our ſelves into confeſsions of our ignorance, which every man muſt acknowledge that is not as immodeſt, as ignorant. It muſt be granted by all that own the being, power, and malice of evil ſpirits, that the ſecurity [Page] we enjoy is wonderful, whether they act by Witches or not; and by what Laws they are kept from making us a prey, to ſpeak like Philoſophers, we cannot tell: yea, why they ſhould be permitted to tempt and ruine us in our Souls, and reſtrain'd from touching or hurting us in our Bodies, is a myſtery not eaſily accountable. But yet (2) though we acknowledge their power to vex and torment us in our bodies alſo; yet a reaſon may be given why they are leſs frequent in this kind of miſchief, viz. becauſe their main deſigns are levell'd againſt the intereſt and happineſs of our Souls, which they can beſt promote, when their actions are moſt ſly and ſecret; whereas did they ordinarily perſecute men in their bodies, their agency and wicked influence would be diſcover'd, and make a mighty noiſe in the world, whereby men wonld be awaken'd to a more ſuitable and vigorous oppoſition, by the uſe of ſuch means as would engage Providence to reſcue them from their rage and cruelties, and at laſt defeat them in their great purpoſes of undoing us eternally. Thus we may conceive that the ſecurity we enjoy may well enough conſiſt with the power [Page] and malice of thoſe evil ſpirits; and upon this account we may ſuppoſe that Laws of their own may prohibit their unlicenc'd injuries, not from any goodneſs there is in their Conſtitutions, but in order to the more ſucceſsful carrying on the projects of the dark Kingdom; as Generals forbid plunder, not out of love to their Enemies, but in order to their own ſucceſs. And hence (3) we may ſuppoſe a Law of permiſsion to hurt us at the inſtance of the Sorcereſs, may well ſtand with the polity of Hell, ſince by gratifying the wicked perſon they encourage her in malice and revenge, and promote thereby the main ends of their black confederacy, which are to propagate wickedneſs, and to ruine us in our eternal intereſts. And yet (4) 'tis clear to thoſe that believe the Hiſtory of the Goſpel, that wicked ſpirits have vexed the bodies of men, without any inſtigation that we read of; and at this day 'tis very likely that many of the ſtrange accidents and diſeaſes that befall us, may be the infliction of evil ſpirits, prompted to hurt us only by the delight they take in miſchief. So that we cannot argue the improbability of their hurting Children and others by [Page] Witches, from our own ſecurity and freedom from the effects of their malice, which perhaps we feel in more inſtances than we are aware of.

VI.

§

BUT (VI) another prejudice againſt the belief of Witches, is, a preſumption upon the enormous force of melancholy and imagination, which without doubt can do wonderful things, and beget ſtrange perſwaſions; and to theſe cauſes ſome aſcribe the preſum'd effects of Sorcery and Witchcraft. To which I reply briefly, and yet I hope ſufficiently,

§

(1) THAT to reſolve all the clear circumſtances of Fact, which we finde in well atteſted and confirm'd Relations of this kinde, into the power of deceivable imagination, is to make fancy the greater prodigy, and to ſuppoſe, that it can do ſtranger feats than are believed of any other kinde of faſcination. And to think that Pins and Nails, for inſtance, can, [Page] by the power of imagination be convey'd within the skin; or that imagination, ſhould deceive ſo many as have been witneſſes in objects of ſenſe, in all the circumſtances of diſcovery; this, I ſay, is to be infinitely more credulous than the aſſertors of Sorcery and Demoniack contracts. And by the ſame reaſon it may be believ'd, that all the Battels and ſtrange events of the world, which our ſelves have not ſeen, are but dreams and fond imaginations, and like thoſe that are fought in the clouds, when the brains of the deluded ſpectators are the only Theatre of thoſe fancied tranſactions. And (2) to deny evidence of fact, becauſe their imagination may deceive the Relators, when we have no reaſon to think ſo but a bare preſumption, that there is no ſuch thing as is related, is quite to deſtroy the credit of all humane teſtimony, and to make all men lyars in a larger ſenſe than the Prophet concluded in his haſte. For not only the melancholick and the fanciful, but the grave and the ſober, whoſe judgements we have no reaſon to ſuſpect to be tainted by their imaginations, have from their own knowledge and experience made reports of this nature. But [Page] to this it will poſſibly be rejoyn'd, the Reply will be another prejudice againſt the belief I contend for, viz.

VII.

§

(VII) THAT 'tis a ſuſpicious circumſtance that Witchcraft is but a fancy, ſince the perſons that are accuſed are commonly poor and miſerable old women, who are overgrown with diſcontent and melancholy, which are very imaginative; and the perſons ſaid to be bewitch'd are for the moſt part Children, or people very weak, who are eaſily impoſed upon, and are apt to receive ſtrong impreſſions from nothing: whereas were there any ſuch thing really, 'tis not likely, but that the more cunning and ſubtil deſperado's, who might the more ſucceſsfully carry on the miſchievous deſigns of the dark Kingdom, ſhould be oftner engaged in thoſe black confederacies, and alſo one would expect effects of the helliſh combination upon others than the innocent and ignorant.

§

[Page] TO WHICH Objection it might perhaps be enough to return (as hath been above ſuggeſted) that nothing can be concluded by this and ſuch like arguings, but that the policy and menages of the inſtruments of darkneſs are to us altogether unknown, and as much in the dark as their natures, mankinde being no more acquainted with the reaſons and methods of action in the other world, than poor Cottagers and Mechanicks are with the intriques of Government, and reaſons of State. Yea peradventure (2) 'tis one of the great deſigns, as 'tis certainly the intereſt, of thoſe wicked Agents and Machinators, induſtriouſly to hide from us their influences and wayes of acting, and to work, as near as is poſsible, incognito; upon which ſuppoſal 'tis eaſie to conceive a reaſon, why they moſt commonly work by, and upon the weak and the ignorant, who can make no cunning obſervations, or tell credible tales to detect their artifice. Beſides (3) 'tis likely a ſtrong imagination, that cannot be weaken'd or diſturb'd by a buſie and ſubtil ratiocination, is a neceſſary [Page] requiſite to thoſe wicked performances; and without doubt an heightned and obſtinate fancy hath a great influence upon impreſsible ſpirits; yea, and as I have conjectur'd before, on the more paſsive and ſuſceptible bodies. And I am very apt to believe, that there are as real communications and intercourſes between our ſpirits, as there are between material agents; which ſecret influences, though they are unknown in their nature, and wayes of acting, yet they are ſufficiently felt in their effects: for experience atteſts, that ſome by the very majeſty and greatneſs of their ſpirits, diſcover'd by nothing but a certain noble air that accompanies them, will bear down others leſs great and generous, and make them ſneak before them; and ſome, by I know not what ſtupifying vertue, will tie up the tongue, and confine the ſpirits of thoſe who are otherwiſe brisk and voluble. Which thing ſuppoſed, the influences of a ſpirit poſſeſs'd of an active and enormous imagination, may be malign and fatal where they cannot be reſiſted, eſpecially when they are accompanied by thoſe poiſonous reaks that the evil ſpirit breathes into the Sorcereſs, which [Page] likely are ſhot out, and applied by a fancy heightned and prepared by melancholy and diſcontent. And thus we may conceive why the melancholick and envious are uſed upon ſuch occaſions, and for the ſame reaſon the ignorant, ſince knowledge checks and controuls imagination; and thoſe that abound much in the imaginative faculties do not uſually exceed in the rational. And perhaps (4) the Daemon himſelf uſeth the imagination of the Witch ſo qualified for his purpoſe, even in thoſe actions of miſchief which are more properly his; for it is moſt probable, that ſpirits act not upon bodies immediately, and by their naked eſſence, but by means proportionate and ſuitable inſtruments that they uſe; upon which account likely 'tis ſo ſtrictly required, that the Sorcereſs ſhould believe, that ſo her imagination might be more at the devotion of the miſchievous Agent. And for the ſame reaſon alſo Ceremonies are uſed in Inchantments, viz. for the begetting this diabolical faith, and heightning the fancy to a degree of ſtrength and vigour ſufficient to make it a fit inſtrument for the deſign'd performance. And theſe I think are reaſons of likelihood and probability, [Page] why the helliſh confederates are moſtly the ignorant and the melancholick. To paſs then to another prejudice.

VIII.

§

(VIII) THE frequent impoſtures that are met with in this kinde, beget in ſome a belief, that all ſuch relations are forgeries and tales; and if we urge the evidence of a ſtory for the belief of Witches or Apparitions, they will produce two as ſeemingly ſtrong and plauſible, which ſhall conclude in miſtake or deſign; inferring thence, that all others are of the ſame quality and credit. But ſuch arguers may pleaſe to conſider,

§

(1) THAT a ſingle relation for an Affirmative, ſufficiently confirmed and atteſted, is worth a thouſand tales of forgery and impoſture, from whence cannot be concluded an univerſal Negative. So that, though all the Objectors ſtories be true, and an hundred times as many more ſuch deceptions; yet one relation, [Page] wherein no fallacy or fraud could be ſuſpected for our Affirmative, would ſpoil any Concluſion could be erected on them. And

(2) IT ſeems to me a belief ſufficiently bold and precarious, that all theſe relations of forgery and miſtake ſhould be certain, and not one among all thoſe which atteſt the Affirmative reality, with circumſtances as good as could be expected, or wiſh'd, ſhould be true, but all fabulous and vain. And they have no reaſon to object credulity to the aſſertors of Sorcery and Witchcraft, that can ſwallow ſo large a morſel. And I deſire ſuch Objectors to conſider.

(3) WHETHER it be fair to infer, that becauſe there are ſome Cheats and Impoſtures, that therefore there are no Realities. Indeed frequency of deceit and fallacy will warrant a greater care and caution in examining; and ſcrupuloſity and ſhineſs of aſſent to things wherein fraud hath been practiſed, or may in the leaſt degree be ſuſpected. But, to conclude, becauſe that an old woman's fancy abuſed her, or ſome knaviſh fellows put tricks upon the ignorant and timorous, that therefore [Page] whole Aſsiſes have been a thouſand times deceived in judgements upon matters of fact, and numbers of ſober perſons have been forſworn in things wherein perjury could not advantage them; I ſay, ſuch inferences are as void of reaſon, as they are of charity and good manners.

IX.

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BUT (IX) It may be ſuggeſted further, That it cannot be imagin'd what deſign the Devil ſhould have in making thoſe ſolemn compacts, ſince perſons of ſuch debauch'd and irreclaimable diſpoſitions as thoſe with whom he is ſuppoſed to confederate, are pretty ſecurely his, antecedently to the bargain, and cannot be more ſo by it, ſince they cannot put their ſouls out of poſſibility of the Divine Grace, but by the Sin that is unpardonable; or if they could ſo diſpoſe and give away themſelves, it will to ſome ſeem very unlikely, that a great and mighty Spirit ſhould oblige himſelf to ſuch obſervances, and keep ſuch a-do to ſecure the ſoul of a ſilly body, which 'twere odds but it would be His, though He put himſelf [Page] to no further trouble than that of his ordinary temptations.

§

TO WHICH ſuggeſtions 'twere enough to ſay, that 'tis ſufficient if the thing be well prov'd, though the deſign be not known. And to argue negatively à fine, is very unconcluſive in ſuch matters. The Laws and affairs of the other world (as hath been intimated) are vaſtly differing from thoſe of our Regions, and therefore 'tis no wonder we cannot judge of their deſigns, when we know nothing of their menages, and ſo little of their natures. The ignorant looker-on can't imagine what the Limner means by thoſe ſeemingly rude lines and ſcrawls which he intends for the rudiments of a Picture; and the Figures of Mathematick Operation are non-ſenſe, and daſhes at a venture to one un-inſtructed in Mechanicks. We are in the dark to one anothers purpoſes and intendments; and there are a thouſand intrigues in our little matters, which will not preſently confeſs their deſign even to ſagacious inquiſitors. And therefore 'tis folly and incogitancy to argue [Page] any thing one way or other from the deſigns of a ſort of Beings, with whom we ſo little communicate; and poſſibly we can take no more aim, or gueſs at their projects and deſignments, than the gazing Beaſts can do at ours, when they ſee the Traps and Gins that are laid for them, but underſtand nothing what they mean. Thus in general.

BUT I attempt ſomething more particularly, in order to which I muſt premiſe that the Devil is a name for a Body Politick, in which there are very different Orders and Degrees of Spirits, and perhaps in as much variety of place and ſtate, as among our ſelves; ſo that 'tis not one and the ſame perſon that makes all the compacts with thoſe abuſed and ſeduced Souls, but they are divers, and thoſe 'tis like of the meaneſt and baſeſt quality in the Kingdom of darkneſs; which being ſuppoſed, I offer this account of the probable deſign of thoſe wicked Agents, viz. That having none to rule or tyrannize over within the Circle of their own nature and government, they affect a proud Empire over us (the deſire of Dominion and Authority being largely ſpread through the [Page] whole circumference of degenerated nature, eſpecially among thoſe, whoſe pride was their original tranſgreſsion) every one of theſe then deſires to get him Vaſſals to pay him homage, and to be employed like Slaves in the ſervices of his luſts and aptetites; to gratifie which deſire, 'tis like enough to be provided and allowed by the conſtitution of their State and Government, that every wicked ſpirit ſhall have thoſe Souls as his property, and particular ſervants and attendants, whom he can catch in ſuch compacts; as thoſe wild Beaſts that we can take in hunting, are by the allowance of the Law our own; and thoſe Slaves that a man hath purchas'd, are his peculiar goods, and the vaſſals of his will. Or rather thoſe deluding Fiends are like the ſeducing fellows we call Spirits, who inveigle Children by their falſe and flattering promiſes, and carry them away to the Plantations of America, to be ſervilly employed there in the works of their profit and advantage. And as thoſe baſe Agents will humour and flatter the ſimple unwary Youth, till they are on Ship-board, and without the reach of thoſe that might reſcue them from their hands: In like manner [Page] the more miſchievous Tempter ſtudies to gratifie, pleaſe, and accommodate thoſe he deals with in this kinde, till death hath lanch'd them into the Deep, and they are paſt the danger of Prayers, Repentance, and Endeavours; and then He uſeth them as pleaſeth Him. This account I think is not unreaſonable, and 'twill fully anſwer the Objection. For though the matter be not as I have conjectur'd, yet 'twill ſuggeſt a way how it may be conceiv'd, which nulls the pretence, That the Deſign is inconceiveable.

X.

§

BUT then (X.) We are ſtill liable to be queſtion'd, how it comes about, that thoſe proud and inſolent Deſigners practiſe in this kinde upon ſo few, when one would expect, that they ſhould be ſtill trading this way, and every where be driving on the project, which the vileneſs of men makes ſo feiſable, and would ſo much ſerve the intereſt of their luſts.

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TO WHICH, among other things that might be ſuggeſted, I return, (1) That we are never liable to be ſo betrayed and abuſed, till by our vile diſpoſitions and tendencies we have forfeited the tutelary care and overſight of the better Spirits; which, though generally they are our guard and defence againſt the malice and violence of evil Angels, yet it may well enough be thought that ſometimes they may take their leave of ſuch as are ſwallowed up by malice, envy, and deſire of revenge, qualities moſt contrary to their Life and Nature, and leave them expoſed to the invaſion and ſollicitations of thoſe wicked Spirits, to whom ſuch hateful Attributes make them very ſuitable. And if there be particular guardian Angels, as 'tis not abſurd to fancy, it may then well be ſuppoſed, that no man is obnoxious to thoſe projects and attempts, but only ſuch whoſe vile and miſchievous natures have driven from them their protecting Genius. And againſt this dereliction to the power of evil ſpirits, 'tis likely enough what ſome affirm, that the Royal Pſalmiſt directs [Page] that Prayer, Pſal. LXXI. ix, x. Caſt me not off in the time of old age, forſake me not when my ſtrength faileth. For—They that keep my ſoul [ [...], as the LXX and the Vulgar Latin, Qui cuſtodiunt animam meam] they take counſel together, ſaying, God hath forſaken him, perſecute him and take him, for there is none to deliver him. But I adde, (2) That 'tis very improbable, that the ſtate wherein they are, will not eaſily permit palpable intercourſes between the bad Genii and our nature, ſince 'tis like enough that their own Laws and Government do not allow their frequent excurſions into this world. Or, it may with as great probability be ſuppoſed, that 'tis a very hard and painful thing for them, to force their thin and tenuious bodies into a viſible conſiſtence, and ſuch ſhapes as are neceſſary for their deſigns in their correſpondencies with Witches. For in this action their bodies muſt needs be exceedingly compreſs'd, which cannot be well ſuppoſed without a painful ſenſe. And this is perhaps a reaſon why there are ſo few Apparitions, and why appearing ſpirits are commonly in ſuch haſte to be gone, viz. that they may be deliver'd from [Page] the unnatural preſſure of their tender vehicles, which I confeſs holds more, in the apparitions of good than of evil Spirits; moſt Relations of this kinde, deſcribing their diſcoveries of themſelves, as very tranſient, (though for thoſe the Holy Scripture records, there may be peculiar reaſon, why they are not ſo) whereas the wicked ones are not altogether ſo quick and haſty in their Viſits: The reaſon of which probably is, the great ſubtilty and tenuity of the bodies of the former, which will require far greater degrees of compreſsion, and conſequently of pain, to make them viſible; whereas the latter, are more foeculent and groſs, and ſo nearer allyed to palpable conſiſtencies, and more eaſily reduceable to appearance and viſibility.

AT this turn, Sir, you may perceive that I have again made uſe of the Platonick Hypotheſis, That Spirits are embodied, upon which indeed a great part of my Diſcourſe is grounded: And therefore I hold my ſelf obliged to a ſhort account of that ſuppoſal. It ſeems then to me very probable from the Nature of Senſe, and Analogy of Nature. For (1.) We perceive in our ſelves, that all Senſe is caus'd and excited [Page] by motion made in matter; and when thoſe motions which convey ſenſible impreſsions to the Brain, the Seat of Senſe, are intercepted, Senſe is loſt: So that, if we ſuppoſe Spirits perfectly to be disjoyn'd from all matter, 'tis not conceivable how they can have the ſenſe of any thing; For how material Objects ſhould any way be perceiv'd, or felt without vital union with matter, 'tis not poſſible to imagine. Nor doth it (2.) ſeem ſuitable to the Analogy of Nature, which uſeth not to make precipitious leaps from one thing to another, but uſually proceeds by orderly ſteps and gradations: whereas were there no order of Beings between us, who are ſo deeply plunged into the groſſeſt matter, and pure unbodied Spirits, 'twere a mighty jump in Nature. Since then the greateſt part of the world conſiſts of the finer portions of matter, and our own Souls are immediately united unto theſe, 'tis infinitely probable to conjecture, that the nearer orders of Spirits are vitally joyn'd to ſuch Bodies. And ſo Nature by Degrees aſcending ſtill by the more refin'd and ſubtile matter, gets at laſt to the pure [...] or immaterial minds, which the Platoniſts [Page] made the higheſt Order of created Beings. But of this I have diſcourſed elſewhere, and have ſaid thus much of it at preſent, becauſe it will enable me to adde another Reaſon of the unfrequency of Apparitions and Compacts, viz.

(3.) BECAUSE 'tis very likely, that theſe Regions are very unſuitable, and diſproportion'd to the frame and temper of their Senſes and Bodies; ſo that perhaps, the Courſer Spirits can no more bear the Air of our World, than Bats and Owls can the brighteſt beams of Day. Nor can the Purer and Better any more endure the noyſom ſteams, and poyſonous reeks of this Dunghil Earth, than the Delicate can bear a confinement in naſty Dungeons, and the foul ſquallid Caverns of uncomfortable Darkneſs. So that 'tis no more wonder, that the better Spirits no oftner appear, than that men are not more frequently in the Dark Hollows under ground. Nor is't any more ſtrange that evil Spirits ſo rarely viſit us, than that Fiſhes do not ordinarily fly in the Air, as 'tis ſaid one ſort of them doth; or that we ſee not the Batt daily fluttering in the beams of the Sun. And now by the help of what I [Page] have ſpoken under this Head, I am provided with ſome things wherewith to diſable another Objection, which I thus propoſe:

XI.

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(XI.) IF THERE be ſuch an intercourſe between Evil Spirits and the Wicked, how comes it about that there is no correſpondence between Good Spirits and the Vertuous? ſince without doubt, theſe are as deſirous to propagate the Spirit and Deſigns of the upper and better World, as thoſe are to promote the Intereſt of the Kingdom of Darkneſs.

§

WHICH way of arguing is ſtill from our Ignorance of the State and Government of the other World, which muſt be confeſt, and may, without prejudice to the Propoſition I defend. But particularly, I ſay, (1) That we have ground enough to believe, that Good Spirits do interpoſe in, yea, and govern our Affairs. For that there is a Providence [Page] reaching from Heaven to Earth, is generally acknowledg'd; but that this ſuppoſeth all things to be order'd by the immediate influence, and interpoſal of the Supreme Deity, is not very Philoſophical to ſuppoſe; ſince if we judge by the Analogy of the Natural World, all things we ſee are carried on by the Miniſtry of Second Cauſes, and intermediate Agents. And it doth not ſeem ſo Magnificent and Becoming an apprehenſion of the Supreme Numen, to fancy His immediate Hand in every trivial Management. But 'tis exceeding likely to conjecture, that much of the Government of us, and our Affairs, is committed to the better Spirits, with a due ſubordination and ſubſerviency to the Will of the chief Rector of the Univerſe. And 'tis not abſurd to believe, that there is a Government runs from Higheſt to Loweſt, the better and more perfect orders of Being, ſtill ruling the inferiour and leſs perfect. So that ſome one would fancy that perhaps the Angels may manage us, as we do the Creatures that God and Nature have placed under our Empire and Dominion. But however that is, That God rules the lower World by the Miniſtry [Page] of Angels, is very conſonant to the ſacred Oracles. Thus, Deut. XXXII. viii, ix. When the moſt High divided the Nations their inheritance, when he ſeparated the ſons of Adam, he ſet the bounds of the people, [...], according to the number of the Angels of God, as the Septuagint renders it; the Authority of which Tranſlation, is abundantly credited and aſſerted, by its being quoted in the New Teſtament, without notice of the H [...]brew Text, even there where it differs from it, as learned men have obſerv'd. We know alſo, that Angels were very familiar with the Patriarchs of old; and Jacob's Ladder is a Myſtery, which imports their miniſtring in the affairs of the Lower World. Thus Origen and others underſtand, that to be ſpoken by the Preſidential Angels. Jer: LI. ix We would have healed BABYLON, but ſhe is not healed, forſake her, and let us go. Like the Voice heard in the Temple before the taking of Jeruſalem by Titus, [...]. And before Nebuchadnezzar was ſent to learn Wiſdom and Religion among the Beaſts, He ſees a Watcher, according to the 70. an Angel, and an holy [Page]One come down from heaven, Dan. IV. xiii. who pronounceth the ſad Decree againſt Him, and calls it the Decree of the Watchers, who very probably were the Guardian Genii of Himſelf and his Kingdom. And that there are particular Angels that have the ſpecial Rule and Government of particular Kingdoms, Provinces, Cities, yea and of Perſons, I know nothing that can make improbable: The inſtance is notorious in Daniel, of the Angels of Ferſia and Graecia, that hindred the other that was engaged for the concerns of Judaea; yea, our Saviour himſelf tells us, that Children have their Angels, and the Congregation of Diſciples ſuppoſed that St. Peter had his. Which things, if they be granted, the good Spirits have not ſo little to do with us, and our matters, as is generally believed. And perhaps it would not be abſurd, if we referr'd many of the ſtrange thwarts, and unexpected events, the diſappointments and lucky coincidences that befal us, the unaccountable fortunes and ſucceſſes that attend ſome lucky men, and the unhappy fates that dog others that ſeem born to be miſerable; the Fame and Favour that ſtill waits on ſome [Page] without any conceivable motive to allure it, and the general neglect of others more deſerving, whoſe worth is not acknowledg'd, I ſay, theſe and ſuch like odde things, may with the greateſt probability be reſolv'd into the Conduct and Menages of thoſe inviſible ſuperviſors, that preſide over, and govern our affairs.

BUT if they ſo far concern themſelves in our matters, how is it that they appear not to maintain a viſible and confeſt correſpondence with ſome of the better Mortals, who are moſt fitted for their Communications and their influence? To which I have ſaid ſome things already, when I accounted for the unfrequency of Apparitions; and I now adde what I intend for another return to the main Objection, viz.

(2.) THAT the apparition of good Spirits is not needful for the Deſigns of the better world, whatever ſuch may be for the intereſt of the other. For we have had the Appearance and Cohabitation of the Son of God, we have Moſes and the Prophets, and the continued influence of the Spirit, the greateſt Arguments to ſtrengthen Faith, the moſt powerful Motives to excite our Love, and the Nobleſt[Page]Encouragements to quicken and raiſe our deſires and hopes, any of which are more than the apparition of an Angel; which would indeed be a great gratification of the Animal Life, but 'twould render our Faith leſs noble and leſs generous, were it frequently ſo aſſiſted: Bleſſed are they that believe, and yet have not ſeen. Beſides which, the good Angels have no ſuch ends to proſecute, as the gaining any Vaſſals to ſerve them, they being miniſtring Spirits for our good, and no ſelf-deſigners for a proud and inſolent Dominion over us. And it may be perhaps not impertinently added, That they are not alwayes evil Spirits that appear, as is, I know not well upon what grounds, generally imagined; but that the extraordinary detections of Murders, latent Treaſures, falſified and unfulfill'd Bequeſts, which are ſometimes made by Apparitions, may be the courteous Diſcoveries of the better, and more benign Genii. Yea, 'tis not unlikely, that thoſe Warnings that the world ſometimes hath of approaching Judgements and Calamities by Prodigies, and ſundry odde Phoenomena, are the kind Informations of ſome of the Inhabitants of [Page] the upper world. Thus, was Jeruſalem forewarned before its ſacking by Antiochus, by thoſe Aiery Horſemen that were ſeen through all the City, for almoſt forty dayes together, 2 Mac. V. ii, iii. And the other Prodigious Portents that fore-ran its Deſtruction by Titus: which I mention, becauſe they are notorious inſtances. And though, for mine own part, I ſcorn the ordinary Tales of Prodigies, which proceed from ſuperſtitious fears, and unacquaintance with Nature, and have been uſed to bad purpoſes by the Zealous and the Ignorant; Yet I think that the Arguments that are brought by a late very ingenious Author, to conclude againſt ſuch Warnings and Predictions in the whole kinde, are ſhort and inconſequent, and built upon too narrow Hypotheſeis. For if it be ſuppoſed, that there is a ſort of Spirits over us, and about us, who can give a probable gueſs at the more remarkable futurities, I know not why it may not be conjectured, that the kindneſs they have for us, and the appetite of fore-telling ſtrange things, and the putting the world upon expectation, which we finde is very grateful to our own Natures; may not incline [Page] them alſo to give us ſome general notice of thoſe uncommon Events which they foreſee. And I yet perceive no reaſon we have to fancy, that whatever is done in this kinde, muſt needs be either immediately from Heaven, or from the Angels, by extraordinary commiſsion and appointment. But it ſeems to me not unreaſonable to believe, that thoſe officious Spirits that overſee our affairs, perceiving ſome mighty and ſad alterations at hand, in which their Charge is much concerned, cannot chuſe, by reaſon of their affection to us, but give us ſome ſeaſonable hints of thoſe approaching Calamities; to which alſo their natural deſire to foretell ſtrange things to come, may contribute to incline them. And by this Hypotheſis, the faireſt probabilities, and ſtrongeſt ratiocinations againſt Prodigies, may be made unſerviceable. But this only by the way. I proceed to the next objection, which may be made to ſpeak thus.

XII.

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(XII.) THE BELIEF of Witches, and the wonderful things they are ſaid to perform by the help of the Confederate Daemon, weakens our Faith, and expoſeth the World to Infidelity in the great matters of our Religion. For if They by Diabolical aſsiſtance, can inflict and cure Diſeaſes, and do things ſo much beyond the comprehenſion of our Philoſophy, and activity of common Nature; What aſſurance can we have, that the Miracles that confirm our Goſpel were not the effects of a Compact of like nature, and that Devils were not caſt out by Beelzebub? If evil Spirits can aſſume Bodies, and render themſelves viſible in humane likeneſs; What ſecurity can we have of the reality of the Reſurrection of Chriſt? And if, by their help, Witches can enter Chambers inviſibly through Key-holes and little unperceived Crannies, and transform themſelves at pleaſure; What Arguments of Divinity are there in our Saviour's ſhewing himſelf in the midſt of his Diſciples, when the [Page] Doors were ſhut, and his Transfiguration in the Mount? Miracles are the great inducements of Belief, and how ſhall we diſtinguiſh a Miracle from a Lying Wonder; a Teſtimony from Heaven, from a Trick of the Angels of Hell; if they can perform things that aſtoniſh and confound our Reaſons, and are beyond all the Poſſibilities of Humane Nature? This Objection is ſpiteful and miſchievous, but I thus endeavour to diſpatch it.

§

(1.) THE WONDERS done by Confederacy with wicked Spirits, cannot derive a ſuſpition upon the undoubted Miracles that were wrought by the Author and Promulgers of our Religion, as if they were performed by Diabolical Compact, ſince their Spirit, Endeavours, and Deſigns were notoriouſly contrary to all the Tendencies, Aims, and Intereſts of the Kingdom of Darkneſs. For, as to the Life and Temper of the Bleſſed and adorable JESUS, we know there was an incomparable ſweetneſs in his Nature, Humility in his Manners, Calmneſs in his Temper, Compaſsion [Page] in his Miracles, Modeſty in his Expreſsions, Holineſs in all his Actions, Hatred of Vice and Baſeneſs, and Love to all the World; all which are eſſentially contrary to the Nature and Conſtitution of Apoſtate Spirits, who abound in Pride and Rancour, Inſolence and Rudeneſs, Tyranny and Baſeneſs, univerſal Malice, and Hatred of Men. And their Deſignes are as oppoſite, as their Spirit and their Genius. And now, Can the Sun borrow its Light from the bottomleſs Abyſs? Can Heat and Warmth flow in upon the World from the Regions of Snow and Ice? Can Fire freeze, and Water burn? Can Natures, ſo infinitely contrary, communicate, and jump in projects, that are deſtructive to each others known Intereſts? Is there any Balſome in the Cockatrice's Egge? or, Can the Spirit of Life flow from the Venome of the Aſp? Will the Prince of Darkneſs ſtrengthen the Arm that is ſtretcht out to pluck his Uſurp't Scepter, and his Spoils from him? And will he lend his Legions, to aſſiſt the Armies of his Enemy againſt him? No, theſe are impoſſible Suppoſals; No intelligent Being will induſtriouſly and knowingly contribute to the Contradiction of its [Page] own Principles, the Defeature of its Purpoſes, and the Ruine of its own deareſt Intereſts. There is no fear then, that our Faith ſhould receive prejudice from the acknowledgement of the Being of Witches, and power of evil Spirits, ſince 'tis not the doing wonderful things that is the only Evidence that the Holy JESUS was from God, and his Doctrine true; but the conjunction of other circumſtances, the holineſs of his Life, the reaſonableneſs of his Religion, and the excellency of his Deſigns, added credit to his Works, and ſtrengthned the great Concluſion, That he could be no other than the Son of God, and Saviour of the world. But beſides, I ſay,

(2.) THAT ſince infinite Wiſdom and Goodneſs rules the World, it cannot be conceiv'd, that they ſhould give up the greateſt part of men to unavoidable deception. And if evil Angels, by their Confederates are permitted to perform ſuch aſtoniſhing things, as ſeem ſo evidently to carry God's Seal and Power with them, for the confirmation of Falſhoods, and gaining credit to Impoſtors, without any counter-evidence to diſabuſe the World; Mankinde is expoſed to ſad and fatal deluſion. [Page] And to ſay that Providence will ſuffer us to be deceived in things of the greateſt concernment, when we uſe the beſt of our care and endeavours to prevent it, is to ſpeak hard things of God; and in effect to affirm, That He hath nothing to do in the Government of the World, or doth not concern himſelf in the affairs of poor forlorn Men. And if the Providence and Goodneſs of God be not a ſecurity unto us againſt ſuch Deceptions, we cannot be aſſured, but that we are alwayes abuſed by thoſe miſchievous▪ Agents, in the Objects of plain ſenſe, and in all the matters of our daily Converſes. If ONE that pretends he is immediately ſent from God, to overthrow the ancient Fabrick of Eſtabliſhed Worſhip, and to erect a New Religion in His Name; ſhall be born of a Virgin, and honour'd by a miraculous Star; proclaimed by a Song of ſeeming Angels of Light, and Worſhipped by the wiſe Sages of the World; Revered by thoſe of the greateſt auſterity, and admired by all for a miraculous Wiſdom, beyond his Education and his Years: If He ſhall feed Multitudes with almoſt nothing, and faſt himſelf beyond all the poſsibilities of Nature: If He ſhall [Page] be transformed into the appearance of extraordinary Glory, and converſe with departed Prophets in their viſible Forms: If He ſhall Cure all Diſeaſes without Phyſick or Endeavour, and raiſe the Dead to Life after they have ſtunck in their Graves: If He ſhall be honoured by Voices from Heaven, and attract the univerſal Wonder of Princes and People: If he ſhall allay Tempeſts with a Beck, and caſt out Devils with a Word: If He ſhall foretell his own Death particularly, with its Tragical Circumſtances, and his Reſurrection after it: If the Veil of the moſt famous Temple in the world ſhall be rent, and the Sun darkened at his Funeral: If he ſhall, within the time foretold, break the bonds of Death, and lift up his Head out of the Grave: If Multitudes of other departed Souls ſhall ariſe with Him, to attend at the Solemnity of his Reſurrection: If he ſhall after Death, viſibly converſe, and eat, and drink with divers perſons, who could not be deceived in a matter of clear ſenſe, and aſcend in Glory in the preſence of an aſtoniſht and admiring Multitude: I ſay, if ſuch a One as this ſhould prove a Diabolical Impoſtor, and Providence ſhould [Page] permit him to be ſo credited and acknowledged; What poſſibility were there then for us to be aſſured, that we are not alwayes deceived? yea, that our very Faculties were not given us only to delude and abuſe us? And if ſo, the next Concluſion is, That there is no God that judgeth in the earth; and the beſt, and moſt likely Hypotheſis will be, That the world is given up to the Government of the Devil. But if there be a Providence that ſuperviſeth us, (as nothing is more certain) doubtleſs, it will never ſuffer poor helpleſs Creatures to be inevitably deceived, by the craft and ſubtility of their miſchievous Enemy, to their undoing; but will without queſtion take ſuch care, that the works wrought by Divine Power for the Confirmation of Divine Truth, ſhall have ſuch viſible Marks and Signatures, if not in their Nature, yet in their Circumſtances, Ends, and Deſigns, as ſhall diſcover whence they are, and ſufficiently diſtinguiſh them from all Impoſtures and Deluſions. And though wicked Spirits may perform ſome ſtrange things that may excite wonder for a while, yet He hath, and will ſo provide, that they ſhall be baffled and diſcredited; [Page] as we know it was in the caſe of Moſes and the Aegyptian Magicians.

NOW, beſides what I have directly ſaid to the Objection, I have this to adde to the Objectors, That I could wiſh they would take care of ſuch Suggeſtions; which, if they overthrow not the Opinion they oppoſe, will dangerouſly affront the Religion they would ſeem to acknowledge. For he that ſaith, That if there are WITCHES, there is no way to prove that Chriſt Jeſus was not a Magician, and Diabolical Impoſtor, puts a deadly Weapon into the hands of the Infidel, and is himſelf next door to the SIN AGAINST THE HOLY GHOST: of which, in order to the perſwading greater tenderneſs and caution in ſuch matters, I give this ſhort account.

THE SIN againſt the Holy Ghoſt is ſaid to be Unpardonable; by which ſad Attribute, and the Diſcourſe of our Saviour, Mat. XII. from the xxii. to the xxxiii. verſe, we may underſtand its Nature: In order to which we conſider, That ſince the Mercies of God, and the Merits of his Son, are infinite, there is [Page] nothing can make a Sin unpardonab [...], but what makes it incurable; and there is no Sin but what is curable by a ſtrong Faith, and a vigorous Endeavour: For all things are poſſible to him that believeth. So that, that which makes a Sin incurable, muſt be ſomewhat that makes Faith impoſsible, and obſtructs all means of Conviction. In order to the finding which, we muſt conſider the wayes and methods the Divine Goodneſs hath taken, for the begetting Faith, and cure of Infidelity▪ which it attempted, firſt, by the Prophets, and holy men of antient times, who, by the excellency of their Doctrine, the greatneſs of their Miracles, and the holineſs of their Lives, endeavoured the conviction and reformation of a ſtubborn and unbelieving World. But though Few believed their report, and men would not be prevail'd on by what they did, or what they ſaid, yet their Infidelity was not hitherto incurable, becauſe further means were provided in the Miniſtry of John the Baptiſt, whoſe Life was more ſevere, whoſe Doctrines were more plain, preſſing and particular; and therefore 'twas poſſible that He might have ſucceeded. Yea, and where He failed, and [Page] could not open mens hearts and their eyes, the Effect was ſtill in poſsibility, and it might be expected from Him that came after, to whom the Prophets and John were but the Twilight and the Dawn. And though His miraculous Birth, the Song of Angels, the Journey of the Wiſe Men of the Eaſt, and the correſpondence of Propheſies, with the Circumſtances of the firſt appearance of the Wonderful Infant: I ſay, though theſe had not been taken notice of, yet was there a further proviſion made for the cure of Infidelity, in his aſtoniſhing Wiſdom, and moſt excellent Doctrines; For, He ſpake as never Man did. And when Theſe were deſpiſed and neglected, yet there were other means towards Conviction, and Cure of Unbelief, in thoſe mighty Works that bore Teſtimony of Him, and wore the evident marks of Divine Power in their foreheads. But when after all, theſe clear and unqueſtionable Miracles which were wrought by the Spirit of God, and had eminently his Superſcription on them, ſhall be aſcribed to the Agency of evil Spirits, and Diabolical Compact, as they were by the malicious and ſpightful Phariſees in the periods above-mentioned; [Page] when thoſe great and laſt Teſtimonies againſt Infidelity, ſhall be ſaid to be but the Tricks of Sorcery, and Complotment with Helliſh Confederates, This is Blaſphemy in the higheſt, againſt the Power and Spirit of God, and ſuch as cuts off all means of Conviction, and puts the Unbeliever beyond all poſsibilities of Cure. For Miracles are God's Seal, and the great and laſt evidence of the truth of any Doctrine. And though, while theſe are only diſ-believed as to the Fact, there remains a poſsibility of perſwaſion; yet, when the Fact ſhall be acknowledg'd, but the Power blaſphemed, and the effects of the adorable Spirit maliciouſly imputed to the Devils; ſuch a Blaſphemy, ſuch an Infidelity is incurable, and conſequently unpardonable. I ſay, in ſumme, the Sin againſt the Holy Ghoſt ſeems to be a malicious imputation of the Miracles wrought by the Spirit of God in our Saviour to Satanical Confederacy, and the power of Apoſtate Spirits; Then which, nothing is more blaſphemous, and nothing is more like to provoke the Holy Spirit that is ſo abuſed to an Eternal Dereliction of ſo Vile and ſo Incurable an Unbeliever.

[Page] THIS account, as 'tis clear and reaſonable in it ſelf, ſo it is plainly lodg'd in the mention'd Diſcourſe of our Saviour. And thoſe that ſpeak other things about it, ſeem to me to talk at random, and perfectly without Book. But to leave them to the fondneſs of their own conceits, I think it now time to draw up to a Concluſion of the whole.

THEREFORE briefly, Sir, I have endeavoured in theſe Papers, which my reſpect and your concernment in the ſubject have made yours, to remove the main prejudices I could think of, againſt the exiſtence of Witches and Apparitions: and I'm ſure I have ſuggeſted much more againſt what I defend, than ever I heard or ſaw in any that oppoſed it; whoſe Diſcourſes, for the moſt part, have ſeemed to me inſpired by a lofty ſcorn of common belief, and ſome trivial Notions of Vulgar Philoſophy. And in deſpiſing the Common Faith about matters of Fact, and fondly adhering to it in things of Speculation, they very groſly and abſurdly miſtake: For in things of Fact, the People are as much to be believ'd, as the moſt ſubtile Philoſophers and Speculators; ſince here, Senſe is the Judge. [Page] But in matters of Notions and Theory, They are not at all to be heeded, becauſe Reaſon is to be Judge of theſe, and this they know not how to uſe. And yet thus it is with thoſe wiſe Philoſophers, that will deny the plain evidence of the Senſes of Mankinde, becauſe they cannot reconcile appearances with the fond Crotchets of a Philoſophy, which they lighted on in the High-way by chance, and will adhere to at adventure. So that I profeſs, for mine own part, I never yet heard any of the confident Declaimers againſt Witchcraft and Apparitions, ſpeak any thing that might move a mind, in any degree inſtructed in the generous kinds of Philoſophy, and Nature of things. And for the Objections I have recited, they are moſt of them ſuch as roſe out of mine own thoughts, which I obliged to conſider what was poſſible to be ſaid upon this o [...]caſion. For though I have examined Scot's Diſcovery, fancying that there I ſhould finde the ſtrong reaſons of mens diſ-belief in this matter; yet I profeſs I met not with the leaſt ſuggeſtion in all that Farrago, but what it had been ridiculous for me to have gone about to anſwer: For the Author doth little but tell [Page] odde Tales, and ſilly Legends, which he confutes and laughs at, and pretends this to be a Confutation of the Being of Witches and Apparitions: In all which, His Reaſonings are trifling and Childeſh; and when He ventures at Philoſophy, He is little better than abſurd: So that 'twill be a wonder to me, if any but Boyes and Buffoons imbibe any Prejudices againſt a Belief ſo infinitely Confirmed, from the Looſe and Impotent Suggeſtions of ſo weak a Diſcourſer.

But however obſerving two things, in that Diſcourſe that would pretend to be more then ordinary Reaſons, I ſhall do them the civility to examine them. It is ſaid then,

(1.) That the Goſpel is ſilent, as to the being of WITCHES; and 'tis not likely▪ if there were ſuch, but that our Saviour or his Apoſtles had given intimations of their exiſtence. The other is.

(2.) Miracles are ceaſed, and therefore the prodigious things aſcribed to WITCHCRAFT are ſuppoſed Dreams and Impoſtures.

FOR ANSWER to the FIRST in order, I conſider (1.) That though the [Page] Hiſtory of the New Teſtament were granted to be ſilent in the Buſineſs of Witches, and Compacts, yet the Records of the Old have a frequent mention of them. The Law, Exod. XXII. xviii. againſt permitting them to live (which I mention'd in the beginning) is famous. And we have another remarkable prohibition of them, Deut. XVIII. x, xi. There ſhall not be found among you any one, that maketh his ſon or his daughter paſs through the Fire, or that uſeth Divination, or an Obſerver of Times, or an Enchanter, or a WITCH, or a Charmer, or a Conſulter with Familiar Spirits, or a Wizard, or a Necromancer. Now this accumulation of Names, (ſome of which are of the ſame ſenſe and import) is a plain indication that the HEBREW WITCH was one that practiſed by compact with evil ſpirits. And many of the ſame expreſſions are put together in the charge againſt Manaſſes. II Chron. XXXIII. viz. That he cauſed his Children to paſs through the Fire, obſerved Times, uſed Inchantments, and WITCHCRAFT, and dealt with Familiar Spirits, and with WIZARDS. So that though the original word which we [Page] render WITCH and WITCHCRAFT ſhould, as our Sadduces urge, ſignifie only a CHEAT and a POYSONER; yet thoſe others mention'd, plainly enough ſpeak the thing, and I have given an account in the former Conſiderations, how a WITCH in the common notion is a Poyſoner. But why meer poyſoning ſhould have a diſtinct Law againſt it, and not be concluded under the general one againſt Murder; why meer Legerdemain, and Cheating ſhould be ſo ſeverely animadverted on, as to be reckon'd with Inchantments, converſe with Devils, and Idolatrous practiſes: I believe the denyer of WITCHES will finde it hard to give a reaſon. To which I may adde ſome other paſſages of Scripture that yield ſufficient evidence in the caſe. The Nations are forbid to hearken to the Diviners, Dreamers, Inchanters, and Sorcerers, Jer. XXVII. ix. The Chaldeans are deeply threatned for their Sorceries, and Inchantments, Iſa. XLVII. ix. And we read that Nebuchadnezzar call'd the Magicians, Aſtrologers, Sorcerers, and Chaldeans, to tell his Dream. All which, 'tis like enough, did cheat and delude by their predictions; [Page] but that they did not confederate, and tranſact with evil Spirits, is an aſſertion without a reaſon, contrary to the expreſs Letter, and to what was generally believed in thoſe times.

And the ſtory of the WITCH of ENDOR, 1 Sam. XXVIII. is a remarkable demonſtration of the main concluſion, which will appear when we have conſidered, and removed the fancy, and gloſſes of our Author about it, in his DISCOVERY, where to avoid this evidence, he affirms, This WITCH to be but a Cozener, and the whole tranſaction a Cheat and Impoſture, managed by her ſelf, and a Confederate. And in order to the perſwading this, he tells a fine Tale, viz. That ſhe departed from Saul into her Cloſet, ‘Where doubtleſs, ſayes he, ſhe had a Familiar, ſome lewd crafty Prieſt, and made Saul ſtand at the Door like a Fool, to hear the Cozening Anſwers. He ſaith, ſhe there uſed the ordinary words of Conjuration, and after them, Samuel appears, whom he affirms to be no other than either the Witch her ſelf, or her Confederate.’ By this pretty knack and contrivance he thinks he hath diſabled the Relation from ſignifyfying [Page] to our purpoſe. But the DISCOVERER might have conſider'd, that all this is an Invention, and without Book. For there is no mention of the Witches Cloſet, or her retiring into another Room, or her Confederate, or her Form of Conjuration: I ſay nothing of all this, is as much as intimated in the Hiſtory; and if we may take this large liberty in the interpretation of Scripture, there is ſcarce a ſtory in the Bible, but may be made a Fallacy, and Impoſture, or any thing that we pleaſe. Nor is this fancy of his only arbitrary, but indeed contrary to the circumſtances of the Text. For it ſayes, Saul perceived it was Samuel, and bowed himſelf, and this Samuel truly foretold his approaching Fate, viz. that Iſrael ſhould be deliver'd with Him into the hands of the Philiſtines, and that on the morrow He, and his Sons ſhould be in the ſtate of the Dead, which doubtleſs is meant by the expreſſion, that [they ſhould be with Him] which contingent particulars, how could the Cozener and her confederate foretell, if there were nothing in it extraordinary and preternatural? It hath indeed been a great diſpute among Interpreters, whether [Page] the real Samuel was raiſed, or the Devil in his likeneſs? Moſt later Writers ſuppoſe it to have been an evil Spirit, upon the ſuppoſition that good and happy ſouls can never return hither from their coeleſtial abodes, and they are not certainly at the beck, and call of an impious Hagg. But then thoſe of the other [...]ide urge, that the Pi [...]ty of the words that were ſpoke, and the ſeaſonable reproof given to deſpairing Saul are indications ſufficient that they come not from Hell; and eſpecially they think the Propheſie of circumſtances very accidental to be an argument, that it was not utter'd by any of the infernal predictors. And for the ſuppoſal that is the ground of that interpretation, 'tis judged exceedingly precarious; for who ſaith that happy departed ſouls were never employed in any miniſtries here below? And thoſe diſſenters are ready to ask a reaſon, why they may not be ſent in meſſages to Earth, as well as thoſe of the Angelical Order? They are nearer allyed to our Natures, and upon that account more intimately concern'd in our affairs; and the example of returning Lazarus is evidence of the thing de facto. Beſides which, that [Page] it was the real Samuel they think made probable by the opinion of Jeſus Syrac, Eccleſ. XLVI. xix, xx. who ſaith of him, That after his death he propheſied and ſhewed the King his end: which alſo is likely from the circumſtance of the womans aſtoniſhment, and crying out when ſhe ſaw him, intimating her ſurprize, in that the power of God had over-ruled her inchantments, and ſent another than ſhe expected. And they conceive there is no more incongruity in ſuppoſing God ſhould ſend Samuel to rebuke Saul for this his laſt folly, and to predict his inſtant ruine, than in his interpoſing Elias to the meſſengers of Ahazias when he ſent to Beelzebub. Now if it were the real Samuel, as the Letter expreſſeth, (and the obvious ſenſe is to be followed when there is no cogent reaſon to decline it) he was not raiſed by the power of the Witches Inchantments, but came on that occaſion in a Divine Errand. But yet attempts and endeavours to raiſe her Familiar Spirit (though at that time overruled) are arguments that it had been her cuſtom to do ſo. Or if it were as the other ſide concludes, the Devil in the ſhape of Samuel, her Diabolical Confederacy is yet more palpable.

[Page] By all this it is evident, that there were WITCHES in ancient times under the Diſpenſation of the Law, and that there were ſuch in the Times of the Goſpel alſo, will not be much more difficult to make good. I had a late occaſion to ſay ſomething about this, in a Letter to a perſon of the higheſt honour, from which I ſhall now borrow ſome things to my preſent purpoſe.

I ſay then (2.) That there were compacts with evil Spirits in thoſe times alſo, is methinks intimated ſtrongly in that ſaying of the Jews concerning our Saviour, That he caſt out Devils by Beelzebub; in his return to which, he denies not the ſuppoſition or poſsibility of the thing in general, but clears himſelf by an appeal to the actions of their own children, whom they would not task ſo ſeverely. And I cannot very well underſtand why thoſe times ſhould be priviledg'd from VVITCHCRAFT, and Diabolical compacts, more than they were from Poſſeſsions, which we know were then more frequent (for ought appears to the contrary) than ever they were before or ſince. But beſides this, There are intimations plain enough in the [Page] Apoſtles. Writings of the being of Sorcery and VVITCHCRAFT. St. Paul reckons Witchcraft next Idolatry, in his Catalogue of the work [...] of the fleſh, Gal. V. xx. and the Sorcerers are again joyn'd with Idolaters in that ſad Denunciation, Rev. XXI. viii. and a little after, Rev. XXII. xv. They are reckon'd again among Idolaters, Murderers, and thoſe others that are without. And methinks the ſtory of Simon Magus, and his Diabolical Oppoſitions of the Goſpel in its beginnings, ſhould afford clear conviction. To all which, I adde this more general conſideration.

(3.) That though the New Teſtament had mention'd nothing of this matter, yet its ſilence in ſuch caſes, is not argumentative Our Saviour ſpake as he had occaſion, and the thouſandth part of what he did, and ſaid, is not recorded, as one of his Hiſtorians intimates. He ſaid nothing of thoſe large unknown Tracts of America, nor gave he any intimations of as much as the [...]nce of that numerous people; much [...] did he leave inſtructions about their converſion. He gives no account of the aff [...]s and ſtate of the other world, but only [...] general one of the happineſs of ſome, [Page] and the miſery of others. He made no diſcovery of the magnalia of Art, or Nature; no, not of thoſe, whereby the propagation of the Goſpel might have been much advanced, viz. the Myſtery of Printing, and the Magnet; and yet no one uſeth his ſilence in theſe inſtances as an argument againſt the being of things, which are evident objects of ſenſe. I confeſs, the omiſſion of ſome of theſe particulars is pretty ſtrange, and unaccountable, and concludes our ignorance of the reaſons, and menages of Providence; but I ſuppoſe, nothing elſe.

Thus Sir, to the FIRST. But the other pretence alſo muſt be examined.

(2) [Miracles are ceaſt, therefore the preſumed actions of Witchcraft are tales, and illuſions.] To make a due return to this, we muſt conſider a great and difficult Problem, which is, what is a real Miracle? And for anſwer to this weighty Queſtion, I think,

(1.) That it is not the ſtrangeneſs, or unaccountableneſs of the thing done ſimply, from whence we are to conclude a Miracle. For then, we are ſo to account of all the Magnalia of Nature, and all the myſteries [Page] of thoſe honeſt Arts, which we do not underſtand. Nor, (2) is this the Criterion of a Miracle that 'tis concluded beyond all natural powers; for we are ignorant of the extent, and bounds of Natures ſphere, and poſsibilities: And if this were the character, and eſſential mark of a Miracle, we could not know what was ſo; except we could determine the extent of natural cauſalities, and fix their bounds, and be able to ſay to Nature, Hitherto canſt Thou go, and no further. And he that makes this his meaſure whereby to judge a Miracle, is himſelf the greateſt Miracle of knowledge, or immodeſty. Beſides, though an effect may tranſcend really all the powers of meer nature, yet there is a world of ſpirits that muſt be taken into our account. And as to them alſo, I ſay, (3) Every thing is not a Miracle that is done by Agents ſupernatural. There is no doubt but that Evil ſpirits can make wonderful combinations of natural cauſes, and perhaps perform many things immediately which are prodigious, and beyond the longeſt line of Nature. But yet Theſe are not therefore to be called Miracles; for, They are SACRED WONDERS, and ſuppoſe the POWER to be DIVINE. [Page] But how ſhall the power be known to be ſo, when we ſo little underſtand the capacities, and extent of the abilities of lower Agents? The Anſwer to this Queſtion will diſcover the Criterion of Miracles, which muſt be ſuppoſed to have all the former particulars; (They are unaccountable beyond the powers of meer nature, and done by Agents ſupernatural) and to theſe muſt be ſuperadded. (4.) That they have peculiar circumſtances that ſpeak them of a Divine original. Their mediate Authors declare them to be ſo, and they are alwayes perſons of Simplicity, Truth, and Holineſs, void of Ambition, and all ſecular Deſigns. They ſeldom uſe Ceremonies, or natural Applications, and yet ſurmount all the activities of known nature. They work thoſe wonders, not to raiſe admiration, or out of the vanity to be talk't of, but to ſeal and confirm ſome divine Doctrine, or Commiſsion, in which the good, and happineſs of the world is concern'd. I ſay, by ſuch circumſtances as theſe, wonderful actions are known to be from a Divine cauſe, and that makes, and diſtinguiſheth a Miracle.

And thus I am prepared for an anſwer to the Objection, to which I make this [Page] brief return, That though WITCHES by their Confederate Spirit do thoſe odde, and aſtoniſhing things we believe of them, yet are they no Miracles, there being evidence enough from the badneſs of their lives, and the ridiculous ceremonies of their performances, from their malice and miſchievous deſigns, that the POWER that works, and the end for which thoſe things are done, is not Divine, but Diabolical. And by ſingular providence they are not ordinarily permitted, as much as to pretend to any new ſacred Diſcoveries in matters of Religion, or to act any thing for confirmation of Doctrinal Impoſtures. So that whether Miracles are ceaſed, or not, theſe are none. And that ſuch Miracles as are only ſtrange, and unaccountable performances, above the common methods of art or nature are not ceas'd, we have a late great evidence in the famous GREATRAK; concerning whom it will not be impertinent to adde the following account which I had in a Letter from the Reverend Dr. R. Dean of C. a perſon of great veracity, and a Philoſopher. This learned Gentleman then is pleaſed thus to write.

The great diſcourſe now at the Coffee-Houſes, [Page] and every where, is about Mr. G. the famous Iriſh Stroker, concerning whom it is like you expect an account from me; He undergoes various cenſures here, ſome take him to be a Conjurer, and ſome an Impoſtor, but others again adore him as an Apoſtle. I confeſs I think the man is free from all deſign, of a very agreeable converſation, not addicted to any Vice, nor to any Sect, or Party, but is, I believe, a ſincere Proteſtant. I was three weeks together with him at my Lord Conwayes, and ſaw him, I think, lay his hands upon a thouſand perſons; and really there is ſome thing in it more then ordinary; but I am convinc'd it is not miraculous. I have ſeen pains ſtrangely fly before his hand till he hath chaſed them out of the body, dimneſs cleared, and deafneſs cured by his touch; twenty perſons at ſeveral times in Fits of the Falling Sickneſs, were in two or three minutes brought to themſelves, ſo as to tell where their pain was, and then he hath purſued it till he hath driven it out at ſome extream part; Running Sores of the Kings Evil dryed up, and Kernels brought to a Suppuration by his hand, [Page] grievous Sores of many months date, in few dayes healed, Obſtructions, and Stoppings removed, Cancerous Knots in the breaſt diſſolved, &c.

But yet I have many reaſons to perſwade me, that nothing of all this is miraculous; He pretends not to give Teſtimony to any Doctrine, the manner of his operation ſpeaks it to be natural, the cure ſeldom ſucceeds without reiterated touches, his Patients often relapſe, he fails frequently, he can do nothing where there is any Decay in nature, and many Diſtempers are not at all obedient to his touch. So that I confeſs, I refer all his vertue to his particular temper and complexion, and I take his pirits to be a kinde of Elixir, and univerſal Ferment, and that he cures (as Dr. M. expreſſeth it) by a ſanative Contagion.

This Sir, was the Firſt Account of the Healer, I had from that Reverend Perſon, which with me ſignifies more, then the atteſtations of multitudes of ordinary Reporters; and no doubt but it will do ſo likewiſe, with all that know that excellent mans ſingular integrity and judgment. But beſides this, upon my inquiry into ſome other [Page] particulars about this matter, I received theſe further Informations.

As for Mr. G. what opinion he hath of his own Gift, and how he came to know it? I anſwer, He hath a different apprehenſion of it from yours, and mine, and certainly believing it to be an immediate Gift from heaven; and 'tis no wonder, for he is no Philoſopher. And you will wonder leſs, when you hear how he came to know it, as I have often received it from his own mouth. About three or four years ago he had a ſtrong impulſe upon his ſpirit, that continually perſued him whatever he was about, at his Buſineſs, or Devotion, alone, or in company, that ſpake to him by this inward ſuggeſtion [I have given thee the gift of curing the Evil.] This ſuggeſtion was ſo importunate, that he complained to his Wife, That he thought he was haunted: She apprehended it as an extravagancy of Fancy, but he told her he believed there was more in it, and was reſolved to try. He did not long want opportunity. There was a neighbour of his grievouſly afflicted with the Kings-Evil, He ſtroked her, and the effect ſucceeded. And for about a [Page] twelve-month together he pretended to cure no other Diſtemper. But then the Ague being very rife in the Neighbourhood, the ſame Impulſe after the ſame manner ſpoke within him, [I have given thee the gift of curing the Ague;] and meeting with perſons in their Fits, and taking them by the hand, or laying his hand upon their Breaſts, the Ague left them. About half a year after the accuſtomed Impulſe became more general, and ſuggeſted to him [I have given thee the gift of Healing:] and then he attempted all Diſeaſes indifferently. And though he ſaw ſtrange effects, yet he doubted whether the cauſe were any vertue that came from him, or the peoples fancy: To convince him of his incredulity, as he lay one night in bed, one of his hands was ſtruck dead, and the uſual Impulſe ſuggeſted to him to make tryal of his vertue upon himſelf, which he did, ſtroking it with his other hand, and then it immediately returned to its former livelineſs. This was repeated two or three nights (or mornings) together.

[Page] This is his Relation, and I believe there is ſo much ſincerity in the perſon, that he tells no more than what he believes to be true. To ſay that this Impulſe too was but a reſult of his temper, and that it is but like Dreams that are uſually according to mens conſtitutions, doth not ſeem a probable account of the Phoenomenon. Perhaps ſome may think it more likely, that ſome Genius who underſtood the ſanative vertue of his Complexion, and the readineſs of his minde, and ability of his body, to put it in execution, might give him notice of that which otherwiſe might have been for ever unknown to him, and ſo the Gift of God had been to no purpoſe.

This Sir, is my Learned and Reverend Friends Relation, and I judge his Reflections as ingenious, as his report is ſincere. I ſhall ſay no more about it but this, that many of thoſe matters of Fact, have been ſince critically inſpected and examined by ſeveral ſagacious and deep ſearches of the ROYAL SOCIETY, whom we may ſuppoſe as unlikely to be deceived by a contrived Impoſture, as any perſons extant.

[Page] And now, Sir, 'tis fit that I relieve your patience; and I ſhall do ſo, when I have ſaid, that You can abundantly prove, what I have thus attempted to defend: And that among the many Obligations your Country hath to you, for the Wiſdom and Diligence of your Endeavours in its ſervice; your Ingenious Induſtry for the Detecting of thoſe Vile Practicers, is not the leaſt conſiderable. To which I will adde no more, but the Confeſsion who it is that hath given you all this trouble; which I know you are ready to pardon, to the reſpect and good Intentions of

SIR, Your Affectionate and Obliged Honourer and Servant,

J. G.

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PALPABLE EVIDENCE OF SPIRITS AND Witchcraft: In an ACCOUNT of the Fam'd Diſturbance by the DRUMMER, In the Houſe of M. MOMPESSON. With Another Modern and Certain Relation. In two LETEERS, One to the Right Honourable VVilliam, Lord Brereton; The other, to the Learned Dr. Henry More, D. D.

London, Printed by E. C. for James Collins, at the Kings Head in Weſtminſter-Hall, 1668.

To the Right Honourable, WILLIAM, Lord Brereton.

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My Lord,

THE ENTERTAINMENTS your Lordſhips Diſcourſe hath often given me in matters of the beſt conſequence, have left a reliſh on my minde, which 'tis a pleaſure to me to remember and acknowledge. And certainly, of all the matters the various, and buſie minde of man imployes it ſelf in, there is nothing more agreeable, and importing, than the enquiries of the other world, about which your Lordſhip is ſo much, and ſo affectionately concern'd. Indeed, as things are for the preſent, the LAND of SPIRITS is a kinde of AMERICA, and not well diſcover'd Region; yea, it ſtands in the Map of humane Science like unknown Tracts, fill'd up with Mountains, Seas, and Monſters: [Page] For we meet with little in the Immaterial Haemiſphere, but Doubts, Uncertainties, and Fables; and whether we owe our ignorance in theſe matters, to the nature of the things themſelves, or to the miſtakes and ſloth of thoſe that have enquired about them, I leave to your Lordſhips happy ſagacity to determine. Only, perhaps more of the ſupra mundane light had ſhone in upon us, but for Superſtition, Deſpair, and the wranglings of the Schools. And did the SOCIETY of which your Lordſhip is an illuſtrious Member, direct ſome of its wary, and luciferous enquiries towards the World of Spirits, I believe we ſhould have other kinde of Metaphyſicks, than thoſe are taught by men that love to write great Volumns, and to be ſubtil about nothing. For we know not any thing of the world we live in, but by experiment, and the Phoenomena; and there is the ſame way of ſpeculating immaterial nature, by extraordinary Events and Apparitions, which poſſibly might be improved to notices not contemptible, were there a Cautious, and Faithful Hiſtory made of thoſe certain and uncommon appearances. At leaſt it would be a ſtanding evidence [Page] againſt SADDUCISM, to which the preſent Age is ſo unhappily diſpoſed, and a ſenſible Argument of our Immortality.

NOW though you, My Lord are in no danger of that cold and deſperate Diſeaſe, the Disbelief of Spirits and Apparitions; nor need confirmation in the Article of our future exiſtence, yet being ingaged by my promiſe, and more by my deſire of ſerving you, to ſend your Lordſhip the Story of the DRUMMER at Mr. MOMPESSONS houſe at Tedworth, (one of the moſt remarkable ones in our time for the confirmation of that great affair) I have now at length put the moſt of thoſe particulars I could obtain, into your hands; which I had ſooner done, but that I have been in a long expectation of additional circumſtances, which Mr. Mompeſſon promiſed me. But his occaſions it ſeems have hindered the performance; and mine by reaſon of the diſtance of our abodes, would not permit perſonal ſolicitations, which poſſibly might have expedited the matter. To which I might adde, My Lord, that a perſon intimately concerned in it, was unwilling Mr. M. ſhould meddle any more [Page] with Relations, leſt thereby the troubleſome gueſt ſhould be awakened to an unwelcome return; which fear though perhaps but a panick, had yet an intereſt in the fruſtrating my expectations of the deſired Additionals. That which I had from the Gentleman himſelf, I now ſend your Lordſhip in the ſubſequent Relation, which you may pleaſe to take as follows.

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MASTER JOHN MOMPESSON of Tedworth in Wiltſhire, being about the middle of March, in the year 1661. at a neighbouring Town, called Ludgarſhal, heard a Drum beat there, and being concerned as a Commiſsion Officer in the Militia, he enquired of the Bayliffe of the Town, at whoſe Houſe he then was, what it meant. The Bayliffe told him, that they had for ſome dayes been troubled by that Idle Drummer, who demanded money of the Conſtable by vertue of a pretended paſs, which he thought was counterfeit. Upon this Information Maſter Mompeſſon ſent for the fellow, and ask't him, by what Authority he went up and down the Countrey in that manner, demanding money, and keeping a clutter with his Drum? The Drummer anſwered, he had good Authority, and produced his paſs, with a warrant under the hands of Sir William Cawly, and Colonel Ayliffe of Gretexham. Theſe papers diſcover'd the knavery, for Mr. Mompeſſon knowing thoſe Gentlemens hands, found that his paſs, and warrant were forgeries; and upon [Page] the diſcovery, commanded the vagrant to put off his Drum, and charged the Conſtable to carry him to the next Juſtice of Peace, to puniſh him according to the deſert of his Inſolence and Roguery. The fellow then confeſt the cheat, and begg'd earneſtly for his Drum. But Mr. Mompeſſon told him, that if he underſtood from Collonel Ayliffe, whoſe Drummer he pretended to be, that he had been an honeſt man, he ſhould have it again; but that in the interim he would ſecure it. So he left the Drum with the Bayliffe, and the Drummer in the Conſtables hands; who it ſeems after, upon intreaty, let him go.

About the midſt of April following, when Mr. M. was preparing for a Journey to London, the Bayliffe ſent the Drum to his houſe; and being returned, his Wife told him, that they had been much affrighted in the night by Thieves, in his abſence, and that the Houſe had like to have been broken up. He had not been at home above three nights, when the ſame noiſe returned that had diſturbed his Family when he was abroad: It was a very great knocking at his Doors, and the out-ſides of his Houſe. Mr. M. aroſe, and with a [Page] brace of Piſtols in his hands, went up and down, ſearching for the cauſe of the Diſturbance. He open'd the door, where the great knocking was, and preſently the noiſe was at another: he opened that alſo, and went forth, rounding his Houſe, but could diſcover nothing; only he ſtill heard a ſtrange noiſe, and hollow ſound; but could not perceive what was the occaſion of it. When he was returned to his Bed, the noiſe was a thumping and Drumming on the top of his Houſe, which continued a good ſpace, and then by degrees went off into the Air.

After this It would come 5 nights together, and abſent it ſelf 3. knocking very hard on the out-ſides of the Houſe, which is, moſt of it of Board. This It did conſtantly as they were going to ſleep, either early or late. After a months racket without, It came into the room where the Drum lay, where it would be 4 or 5 nights in 7, making great hollow ſounds, and ſenſibly ſhaking the Beds and Windows. It would come within half an hour after they were in Bed, and ſtay almoſt two. The ſign of its approach was an hurling in the Air over the Houſe; and at its receſs they [Page] ſhould hear a Drum beat, like the breaking up of a Guard. It continued in this Room for the ſpace of two months; the Gentleman himſelf lying there to obſerve It: and though it was very troubleſome in the fore-part of the night, yet after two hours diſturbance, it would deſiſt and leave all in quietneſs: At which time perhaps the Laws of the Black Society required its preſence at the general Rendezvous elſewhere.

About this time the Gentleman's Wife was brought to Bed; the noiſe came a little that night ſhe was in Travail, but then forbore for three weeks till ſhe had recover'd ſtrength. After this civil ceſſation, it returned in a ruder manner than before, applying wholly to the younger Children; whoſe Bedſteads it would beat with that violence, that all preſent would expect, when they would fall in pieces. Thoſe that laid their hands upon them, could feel no blows, but perceived them to ſhake exceedingly. It would for an hour together beat, what they call ROUNDHEADS and CUCKOLDS—the TATTOO, and ſeveral other Points of Warre, and that as dexterouſly as [Page] any Drummer. After which it would get under the Bed, and ſcratch there as if it had Iron Tallons. It would lift the Children up in their Beds, follow them from one room to another, and for a while applyed to none particularly but them.

There was a Cockloft in the Houſe which had been obſerved hitherto to be untroubled; thither they removed their children, putting them to bed while it was fair day: and yet they were no ſooner covered, but the unwelcome Viſitant was come, and played his Tricks as before.

On the 5th. of Novemb. 1662. it kept a mighty noiſe, and one of the Gentlemans Servants obſerving two Boards in the Childrens room that ſeemed to move, he bid it give him one of them, and preſently the Board came within a yard of him. The Fellow added, Nay, let me have it in my hand: upon which it was ſhuft quite home. The man thruſt it back, and the Daemon returned it to him, and ſo from one to another at leaſt 20 times together, till the Gentleman forbad his Servant ſuch Familiarities. That morning it left a Sulphurous ſmell behind it, very diſpleaſant, and offenſive; which poſſibly, My Lord, ſome [Page] would conjecture to be a ſmack of the bituminous matter brought from the mediterranious vaults, to which we may ſuppoſe the vehicles of thoſe impure Spirits to be nearly allyed. At night the Miniſter of the place, one Mr. Cragge, and many of the Neighbours came to the Houſe, and went to prayer at the Childrens Bed-ſide, where at that time It was very troubleſome, and loud. During the time of Prayer it withdrew into the Cockloft, but the Service being ended, it returned; and in the ſight and preſence of the company, the Chairs walked about the Room, the Childrens Shooes were thrown over their heads, and every looſe thing moved about the Chamber: Alſo a Bed-ſtaffe was thrown at the Miniſter, which hit him on the Leg, but ſo favourably, that a lock of Wooll could not have fallen more ſoftly. And a circumſtance more was obſerv'd, viz. that it never in the leaſt roul'd, nor mov'd from the place where it lighted.

The Gentleman perceiving that It ſo much perſecuted the little Children, lodg'd them out at a Neighbours Houſe, and took his eldeſt Daughter, who was about 10 years of Age, into his own Chamber, [Page] where It had not been in a month before. But no ſooner was ſhe in Bed, but the troubleſome Gueſt was with her, and continued his unquiet viſits for the ſpace of three weeks, during which time it would beat the Drum, and exactly anſwer any Tune that was knock't, or call'd for. The Houſe where the Gentleman had lodged his Children being full of Strangers, he was forced to take them home again; and becauſe they had never obſerved any diſturbance in the Parlor, he laid them there, where alſo their old Viſitant found them; but at this time troubled them no otherwiſe than by plucking them by the hair, and night-cloathes.

It would ſometimes lift up the Servants with their Beds, and lay them down again gently without any more prejudice, than the fright of being carried to the Drummers Quarters. And at other times it would lie like a great weight upon their Feet.

'Twas obſerved, that when the noiſe was loudeſt, and came with the moſt ſuddain, and ſurprizing violence, yet no Dog would move. The knocking was oft ſo boyſterous and rude, that it hath been heard at a conſiderable diſtance in the [Page] Fields, and awakened the Neighbours in the Village, none of which live very near this houſe.

About the latter end of Decemb. 1662. The Drummings were leſs frequent, and the noiſe the Fiend made, was a gingling as it had been of money; occaſioned, as 'twas thought, by ſome diſcourſe of an antient Gentlewoman, Mother to Mr. M. (who was one day ſaying to a Neighbour that talked of Fairies leaving money, That ſhe ſhould like it well, if it would leave them ſome to make amends for the trouble it made them) for that night there was a great chinking of money all the houſe over; but he that roſe earlieſt next morning, was ne're a groat the richer. After this it deſiſted from its ruder noiſes, and imployed it ſelf about little apiſh Tricks, and leſs troubleſome Caprichio's. On Chriſtmas-Eve, an hour before day, one of the little Boyes ariſing out of his Bed, was hit on a ſore place in his Heel, by the latch of the Door, which the waggiſh Daemon had pluckt out and thrown at him. The Pin that faſtned it was ſo ſmall, that 'twas for the credit of his Opticks, that he pick't it out without Candle light. The night after [Page] Chriſtmas-Day It threw all the old Gentlewomans Cloaths about the Room, and hid her Bible in the Aſhes. In ſuch impertinent ludricous fegaries, it was frequent. And ſuch paſſages are to me conſiderable intimations that the Imps of Witches, and other troubleſome appearing Spirits, are not alwayes Devils, as I have diſcours 't in my Conſiderations about Witchcraft.

After this the Spirit was very troubleſome to a Servant of Mr. Mompeſſons, who was a ſtout Fellow, and of ſober converſation. In the Relation of whoſe vexations, I beg your Lordſhips leave to be a little leſs ſolemn. This gameſter then had the hardineſs to lye within during the greateſt diſturbance. His Maſter permitted him to give this proof of his Courage, and lodg'd him in the next room to his own. There was John engariſon'd, and provided for the aſſault with a truſty Sword, and other implements of War. And for ſome time there was ſcarce a night paſt, without ſome doubty action and encounter, in which the ſucceſs was various. One while John's bag and baggage would be in the Enemies power, Doublet and Breeches ſurprized, [Page] and his Shooes raiſed in rebellion againſt him; and then luſty John by Dint of Weapon recovers all again, ſuppreſſeth the inſurrection of his Shooes, and holds his own in ſpight of Satan, and the Drummer. And for the moſt part our Combatant came off with honour and advantage, except when his enemy outwatch'd and ſurprized him, and then he's made a priſoner, bound hand and foot, and at the mercy of the Goblin; till he hath got the opportunity of recovering his Diabolical Blade, and then our Champion is in good plight again. Sometimes the Scuffle was ſo great and loud, that Mr. M. himſelf was fain to come in to John's aſſiſtance, which he took in very ill part, as a diſtruſt of his courage; as if he were not ſingly able to deal with the Devil, who is a very Coward, and fights with the diſadvantage of a Chain at his Heels. After theſe contraſts, Sir Tho. Bennet's Son whoſe workman the Drummer had ſometimes been, came to the houſe, and told Mr. M. ſome words that he had ſpoken, which it ſeems was not well reſented; for as ſoon as they were in bed, the Drum came with a mighty rattle: the Gentleman aroſe and [Page] call'd his man to him, who lay with John; and no ſooner was Mr. Bennets Servant gone, but there came a ruſhing noiſe as if it had been a Gentlewoman in Silk, to Johns bed-ſide. Our Champion takes the Alarm, and catches at his Sword to aſſault the Lady, contrary to all the rules of Knight errantry. 'Twas with much difficulty and tugging that he got it into his poſſeſſion: for it ſeems the Aiery Damoſel was not willing to be courted with John's Cutting Complements: But being poſſeſt of that dreadful Blade, the Amazon of the Aire withdrew her ſelf from the danger of his provoked ire, and left the Champion to admire the effects of his courage. But enough of plaiſance upon the occaſion of John's Chivalry, and Encounters.

By ſeveral inſtances it hath been diſcover'd, that this Spirit was afraid of a Weapon, or at leaſt pretended to be ſo; for when they uſed a Sword, it alwayes cautiouſly avoided. And of this my Lord, I have given an account elſewhere.

About the beginning of Jan. 1662. They were wont to hear a ſinging in the Chimney, before It came down. And one night about this time, Lights were ſeen in [Page] the Houſe; one of which came into Mr. Mompeſſons Chamber, which ſeemed blue and glimmering, and cauſed a great ſtiffneſs in their eyes that ſaw it. An intimation that this Daemon had its vehicle from the bituminous Mines of the lower Regions. After the light, ſomething was heard coming up the Stairs, as if it had been ſome one without Shooes. The light was alſo 4 or 5 times ſeen in the Childrens Chamber; and the Maids confidently affirm, that the doors were at leaſt ten times opened, and ſhut in their ſight. They heard a noiſe at the ſame time when the Doors were opened, as if half a dozen had entred in together. After which ſome were heard to walk about the room, and one ruſled as if it had been in Silk. The like Mr. M. himſelf once heard.

During the time of the knocking, when many were preſent, a Gentleman of the company ſaid, Satan, If the Drummer ſet thee a work, give three knocks and no more, which it did very diſtinctly, and ſtopt. Then the Gentleman knockt, to ſee if it would anſwer him as it was wont, but it remained quiet. He further tryed it the ſame way, bidding it, for confirmatton, [Page] if it were the Drummer, to give 5 knocks and no more that night, which it did accordingly, and was ſilent all the night after. This was done in the preſence of Sir Tho. Chamberlain of Oxfordſhire, and ſeveral others.

On Saturday morning, Jan. 10. an hour before day the Drum was beaten upon the out-ſides of Mr. Mompeſſons Chamber, from whence it went to the other end of the Houſe, where ſome Gentlemen, Strangers, lay, playing at their door, and without, 4 or 5 ſeveral Tunes, and ſo went off into the Air.

The next night a Smith of the Village lying with John, they heard a noiſe in the room, as if one had been ſhooing of a Horſe there; and ſomewhat came as it were with a pair of Pincers, and ſnipt at the Smiths Noſe moſt part of the Night,

One morning Mr. Mompeſſon riſing early to go a Journey, heard a great noiſe below, where the Children lay, and running down with a Piſtol in his hand, heard this voice, A Witch, a Witch, as they had alſo heard it once before; but upon his entrance all was quiet. Having one night played ſome little pranks at Mr. Mompeſſon's [Page] Beds feet, it went into another Bed, where lay one of his Daughters, where It paſſed from ſide to ſide, and lifted her up as it went under her. At that time there were three kindes of noiſes in the Bed. They endeavoured to thruſt at It with a Sword, but it very carefully avoided them, ſtill skipping under the Childe, when they were ready to thruſt. The night after It came panting, like a Dog out of breath; upon which one took a Bedſtaff to knock, which was taken out of her hand, and thrown away. Upon this company came up, and preſently the room was filled with a bloomy noiſome ſmell, and was very hot, though without Fire, and in midſt of a very ſharp and ſevere Winter. It continued in the Bed, panting, and ſcratching and hour and half, and then went into the next Chamber, where it knockt a little, and ſeemed to rattle a chain. Thus it did for two or three nights together.

After this the old Gentlewomans Bible was found in the Aſhes open, the paper ſide being downwards. Mr. Mompeſson took it up, and obſerved that it lay open at the third Chapter of S. Mark, in which there [Page] mention is of the unclean ſpirits falling down before our Saviour; of his giving power to the 12 to caſt out Devils, and of the Scribes opinion, that he caſt them out through Beelzebub. The next night they ſtrewed aſhes over the Chamber, to ſee what impreſsions it would leave. And in the morning, found in one place the reſemblance of a great Claw, in another of a leſſer; ſome Letters in another, which they could make nothing of; beſides many Circles and Scratches in the Aſhes: all which I ſuppoſe were ludicrous devices, by which the ſportful Daemon made paſtime with humane Ignorance and Credulity.

About this time, as I formerly told your Lordſhip, my curioſity drew me to the Houſe, to be a witneſs of ſome of thoſe ſtrange paſſages. It had ceas't from its pranks of Drumming, and ruder noiſes before I came; but moſt of the more remarkable circumſtances before related, were confirmed to me there by ſeveral of the Neighbours together, who had been preſent at them. At that time it uſed to haunt the Children; I heard it ſcratch very loudly and diſtinctly in their Bed, behinde the Boulſter. I thruſt in my [Page] hand to the place where the noiſe ſeemed to be, upon which It withdrew to another part of the Bed; and upon the taking out of my hand, it returned as before. I had heard of its imitating noiſes, and therefore made the trial, by ſcratching certain determinate times upon the Sheet, as 5. and 7. and 10. which It did alſo, and ſtill ſtopt at my number. After a while It went into the midſt of the Bed under the Children, and there panted like a Dog, very loudly. I put my hand upon the place, and felt the Bed bear up againſt it, as if ſomething had thruſt it up; but by graſping, could feel nothing but the Feathers: and there was nothing under it. The motion It cauſed by this panting was ſo ſtrong, that it ſhook the Room, and Windows. It continued thus for more than half an hour, while I ſtayed, and as long after. I was certain there could be no fallacy nor deceit in theſe paſſages, which I critically examined; and I am ſure there was nothing of fear, or imagination in the caſe; for I was no more concern'd than I am at the Writing this Relation.

But to proceed with Mr. Mompeſson's own particulars.

[Page] There came one morning a light into the Childrens Chamber, and the voice, crying, A Witch, a Witch, for at leaſt an hundred times together. Mr. M. ſeeing at a time ſome Wood move that was in the Chimney, when no one was near, diſcharged a Piſtol into it; after which they found ſeveral drops of Blood on the Hearth, and in divers places of the Stairs.

There was a ſeeming calm in the Houſe for 2 or 3 nights after the diſcharge of the Piſtol; but then it came again, applying It ſelf to a little childe, newly taken from Nurſe; which It ſo perſecuted, that It would not let the poor Infant reſt for two nights together, nor ſuffer a Candle in the Room, but would carry them away lighted up the Chimney, or throw them under the Bed. It ſo ſcared this Childe, by leaping upon it, that for ſome hours it could not be recovered out of the fright. Inſomuch as they were enforced again to reremove the Children out of the Houſe. The next night after they were gone, ſomething about midnight came up the Stairs, and knock't at Mr. Mompeſſon's door; but he lying ſtill, It went up another pair of Stairs, to his man's Chamber, to whom It [Page] appeared, ſtanding at his Beds foot. The exact ſhape and proportion he could not diſcover; but ſaw a great body, with two red and glaring eyes, which for ſome time were fixt ſteddily upon him, and at length diſappeared.

Another night Strangers being preſent, It purr'd in the Children's Bed like a Cat; and at that time the Cloaths and Children were lift up from the Bed, and 6. men could not keep them down. Upon this they removed them thence, intending to have ript up the Bed. But they were no ſooner laid in another, but this ſecond Bed was more troubled than the former. It continued thus 4. hours, and ſo beat the Childrens Legs againſt the Beds-Poſts, that they were forced to ariſe, and ſit up all night. After this it would empty Chamber-pots into their Beds, and ſtrew them with Aſhes; and that though they were never ſo carefully watch't. It put a long piked Iron into Mr. Mompeſſon's Bed, and into his Mothers a naked Knife upright. It would fill porrengers with Aſhes, throw every thing about, and keep a noiſe all day.

About the beginning of April, 1663. a [Page] Gentleman that lay in the houſe had all his money turn'd black in his Pockets. And Mr. Mompeſſon, one morning coming into his Stable, found the Horſe he was wont to ride, on the ground, with one of his hinder Legs in his mouth, and ſo faſtned there, that 'twas difficult work for ſeveral men, with a Leaver, to get it out. After this there were ſome other remarkable things; but my account goes no farther: Only Mr. Mompeſſon told me, that afterwards the houſe was ſeveral nights beſet with 7. or 8. in the ſhape of men, who as ſoon as a Gun was diſcharged, would ſhufflle away together into an Arbour.

THE DRUMMER was tryed at the Aſsize at Salisbury, for ſome petty Fellonies he had committed; and there theſe paſſages alſo were produc'd, and urg'd. He was condemn'd to the Iſlands, and was accordingly ſent away: but I know not how, made a ſhift to come back again. And 'tis obſervable, that during all the time of his reſtraint, and abſence, the Houſe was in quiet; but as ſoon as ever he came back, the diſturbance alſo returned. He had been a Souldier under CROMWEL, and uſed to talk much of gallant [Page] Books he had of an odde Fellow's, who was counted a Wizard. And upon this occaſion I'le mention to your Lordſhip a paſſage, which I had not from Mr. Mompeſſon; but yet is not irrelative.

A Gentleman, who was with me at the Houſe, being in company with one who practiſeth Phyſick, and pretends to ſtrange matters, was telling the Doctor this Relation: The Phyſician told him, he was ſure 'twas nothing but a Rendezvous of Witches, and that for an hundred pounds he would undertake to clear the houſe from all diſturbance. In conſequence of which diſcourſe he talk'd many high things; and having got my friend alone in another Room apart from the company, ſaid, he would ſhew him he could do ſomething more than ordinary, and askt him who he deſired to ſee. The Gentleman had no great confidence in his talk, but yet he preſſing that he would name ſome one, ſaid, He deſired to ſee no one ſo much as his Wife. Upon this the Doctor took up a Glaſs that was in the room, and ſetting it down again, bid him look in it, which he did; and profeſſeth that he ſaw the perfect Image of his Wife: which is [Page] the more ſtrange, in that this perſon was an abſolute ſtranger to her. This my Lord, my friend averr'd to mee for a certainty; and he is one in whoſe word I can repoſe, being a man very ſober, and intelligent. I underſtand ſince, that this Doctor hath the name of a very odde perſon among his Neighbours; and not only among the credulous, and eaſie vulgar, but even among thoſe of more ſenſe and judgment.

THUS MY LORD, I have given your Honour the ſumme of the Relation, which I extracted from Mr. Mompeſſon's own Letters. The ſame particulars alſo he writ to the Doctor of the Chair in Oxford. He is a Gentleman of whoſe veracity in this account I know not the leaſt ground of ſuſpicion, he being neither vain, nor credulous; but a diſcreet, ſagacious, and manly perſon. You know, my Lord, the credit of matters of fact depends much upon the conſideration of the Relators; and if They cannot be deceived themſelves, nor ſuppoſed any wayes intereſſed to impoſe upon others, we may, and we ought to acquieſce in their reports: For upon theſe circumſtances all humane Faith is grounded, and matter of Fact is not capable [Page] of any proof beſides, but that of immediate ſenſible Evidence. Now this Gentleman cannot be thought ignorant himſelf of the Truth, and certainty of what he relates, it having been done in his Family, and himſelf a Witneſs, and that not of a little circumſtance, or two, but of a hundred; not for once, or twice only, but for the ſpace of ſome years; during which time he was a concerned, and inquiſitive obſerver. So that it cannot with any ſhew of reaſon be ſuppoſed that any of his Servants abuſed him, ſince in all that time he muſt needs have detected the deceit: and what intereſt could any of his Family have had (if it had been poſſible to have managed it without diſcovery) to continue ſo long, ſo troubleſome, and ſo injurious a fallacy. Nor can it with any thing of more probability be imagined, that his own melancholly deluded him; ſince (beſides that, he is no craſie or imaginative perſon) that humour could not have been ſo laſting and pertinacious: or if it were ſo in him, can we think he infected his whole Family, and thoſe Multititudes of his Neighbours and Others, that think themſelves as well aſſured of thoſe [Page] actions, of which they were Witneſſes, as himſelf? Theſe are wilde Suppoſals, and not like to tempt any but thoſe whoſe Wills are their Reaſons. The main Relator then knew himſelf, whether what he ſaid was True, and whether thoſe things which were acted in his Houſe were Juggles, and contrived Impoſtures, or extraordinary realities. And if ſo, What Intereſt could he ſerve in maintaining ſuch a cheat, if it were one, and he knew it to be ſo?

He ſuffered by it in his Name, in his Eſtate, in his Affairs, and in the general Peace of his Family. Thoſe that believ'd not any thing of Spirits, or Witchcraft in thoſe Tranſactions, (which were not a few) took him for an Impoſtor. Thoſe that did, many of them judg'd the permiſſion of ſuch an extraordinary evil, to be the Judgment of God upon him, for ſome notorious impiety. Thus his Name was continually expoſed to Cenſure, and his Eſtate ſuffered by the concourſe of people from all parts to his houſe, whom he could not diſmiſs without the Civility of an Entertainment. And beſides this, he was hindered, and diverted from the proſecution of his Affairs, and he could [Page] hardly get, or retain any in his Service. To which, if I adde the continual hurry that his Family was in; the affrights, vexations, and toſsings up and down of his Children, and the Watchings and Diſturbance of his whole Houſe; in all which himſelf muſt needs be the moſt concerned perſon. I ſay, the putting together of theſe Circumſtances will be evidence enough, that he could have no intereſt in deſigning to put a cheat upon the world, in which he would moſt of all have injured, and abuſed himſelf. Or, if he ſhould have deſigned and managed ſo incredible, ſo unprofitable an Impoſture, 'tis ſtrange he ſhould trouble himſelf ſo long in actuating an abuſive Artifice, only to deceive, and to be talk't of. And 'tis yet more ſo, that none of thoſe numerous inquiſitive perſons, that came thither purpoſely to Criticiſe, and examine the truth of thoſe matters, could make any Diſcoveries. Eſpecially ſince many came prejudiced againſt the belief of ſuch things in general, and others reſolved before-hand againſt the belief of this; and all were permitted all poſſible freedom of ſearch and inquiry: And after things were [Page] weighed and examined, ſeveral that were prejudicated enough before, went away ſtrongly convicted. To which I adde, That there are divers particulars in the Story, in which no abuſe or deceit could have been practiſed; as the motion of Boards and Chairs of themſelves, the beating of a Drum in the midſt of a Room, and in the Air, when nothing was to be ſeen; the heat that fill'd a whole Room without Fire in exceſſive cold Weather: The Scratching and Panting where nothing ordinary could be ſuſpected for the cauſe; and ſeveral others ſuch like: All which have numbers of ſober and unintereſſed perſons to atteſt them.

'TIS true my Lord, that when the Gentlemen the King ſent were there, the Houſe was quiet, and nothing heard, or ſeen that night. And this was confidently, and with triumph reported by many as an evidence of the untruth of the Story. But certainly 'twas but poor Logick to conclude in matters of Fact from a ſingle Negative, and ſuch a one againſt numerous Affirmatives; and to inferr that a thing was never done, becauſe omitted at ſuch a ſeaſon; and that no body ever ſaw, what this man, [Page] or that did not. By the ſame rule of conſequence I may ſay, that there were never any Robbers upon Salisbury Plains, becauſe I have often travelled over them, and never met any of thoſe ſorts of Violence; and the French-man inferred well, that ſaid, There was no Sun in England, becauſe he was 6 Weeks here, and never ſaw it. This my Lord, is the common Argument of thoſe that deny the being of Apparitions; They have travel'd all times of the night, and never ſaw any thing worſe than themſelves; and it may be ſo: Therefore Spirits and Apparitions are Bugs and Impoſtures. But why do not ſuch Arguers conclude, that there was never a Cut-Purſe on Ludgate-Hill, becauſe they have paſt that way a hundred times, and were never met with by any of thoſe nimble practitioners. Certainly, he that denyes Apparitions upon the confidence of this Negative, againſt the vaſt heap of poſitive Aſſurances, is credulous, if he believe there was ever any High-way-man in the world, if he himſelf was never rob'd. And the Tryals of Aſs [...]ſes, and Atteſtations of thoſe that have, if he will be juſt, ought to move, his aſſent no more in this [Page] caſe, than in that of Witches and Apparitions which have the very ſame evidence. But for the particular of the quiet of Mr. Mompeſſon's Houſe, while the Courtiers were there, it may be remembred, and conſidered, that the Diſturbances were not alwayes conſtant, but interrupted by intervals of Ceſſation, ſometimes for ſeveral dayes, and ſometimes for weeks, as is mention'd in the Relation; ſome paſſages of which, that record thoſe Ceſſations, were I am ſure written in Mr. Mompeſſon's Letters, before thoſe Gentlemen had been at Tedworth. So that its omitting at that time 'tis like was meerly accidental; or poſſibly the malicious Spirit was not willing to give ſo publick a teſtimony of Its being, and troubleſome incurſions, for the convincing thoſe, he had rather ſhould continue in the disbelief of his exiſtence: but however it were, this circumſtance will afford but a very ſlender inference againſt the credit of the Story, except among thoſe who are willing to take any thing for an Argument againſt things they have an intereſt not to acknowledge. There are other exceptions made againſt the Truth of this Relation, and Dr. H. More [Page] ſent me an account of ſome particulars that were objected at Cambridge, to which I have anſwered in a Letter to him, and have ſent it your Lordſhip in company with this.

THUS, my Lord, I have given your Honour the ſum of this Affair; and I have taken notice of, and recorded the particulars of the Relation, not to ſatisfie curioſity, or feed the humour that delights in wonders, which are but mean deſigns, and unbecoming one that pretends to any thing that is generous. But I conſider it as a great evidence againſt Sadduciſm, the Diſeaſe of our Age. And though thoſe paſſages are not ſo dreadful, tragical, and amazing, as there are ſome related in Stories of this kinde; yet are they never the leſs probable, or true, for being leſs prodigious, and aſtoniſhing. And they are ſtrange enough to prove themſelves the effects of ſome inviſible extraordinary Agent, and to demonſtrate, that there are SPIRITS that ſometimes ſenſibly intermeddle in our Affairs. And I think they do it with as many clear circumſtances of evidence as any thing that is extant. For theſe things were not done [Page] long ago, or at far diſtance, in an ignorant Age, or among a barbarous people; they were not ſeen only by 2 or 3 of the melancholick, and Superſtitious, and reported by thoſe that made them ſerve the advantage, and intereſt of a Faction. They were not the paſſages of a day, or night, nor the vaniſhing glances of an Apparition. But thoſe circumſtances were near, and late, publick, frequent, and of years continuance; witneſſed by multitudes of competent, and unbiaſt Atteſtors, and acted in a ſearching and incredulous Age; Arguments enough for the conviction of a modeſt, and capable reaſon.

This Relation, my Lord, you perceive proves the being of SPIRITS and APPARITIONS, but not ſo directly that of WITCHES and Diabolick Contracts; and therefore, while I am about it, I ſhall adde the other NARRATIVE which I promiſed your Honour, and which I received from the Juſtice of Peace, who took the Examination upon Oath: 'Tis the ſame Gentleman to whom I directed my Letter about WITCHCRAFT, and a very judicious, ſearching, and ſagacious perſon. He was pleaſed to give me his own [Page] Copy of the Examination; the ſum of which is in the following Relation.

ON SUNDAY, 15. of Nov. 1657. about three of the Clock in the afternoon, Rich, Jones, then a ſprightly youth, about 12▪ years old, Son of Henry Jones of Shepton Mallet, in this County of Somerſet, being in his Fathers Houſe alone, and perceiving one looking in at the Window, went to the door, where one Jane Brooks of the ſame Town (but then by name unknown to this Boy) came to him. She deſired him to give her a piece of cloſe Bread, and gave him an Apple. After which ſhe alſo ſtroked him down on the right ſide, ſhook him by the hand, and ſo bid him good night. The Youth returned into the houſe, where he had been left well when his Father, and one Gibſon went from him: but at their return, which was within an hour, or thereabout, they found him ill, and complaining of his right ſide, in which the pain continued the moſt part of that night: and on Monday following in the evening, the Boy roaſted the Apple he had of Jane Brooks; aud having eaten about half of [Page] it, was extreamly ill, and ſometimes ſpeechleſs; but being recovered, he told his Father, that a Woman of the Town on the Sunday before, had given him that Apple, and that ſhe ſtroked him on the ſide, as above. He ſaid he knew not her Name, but ſhould her perſon, if he ſaw her. Vpon this Jones was adviſed to invite the Women of Shepton to come to his houſe, upon the occaſion of his Son's illneſs; and the Child told him, that in caſe the Woman ſhould come in, when he was in his Fit, if he were not able to ſpeak, he would give him an intimation by a Jogg, and deſired that his Father would then lead him through the Room; for he ſaid he would put his hand upon her, if ſhe were there. After this he continuing very ill, many Women came daily to ſee him: And Jane Brooks the Sunday after, came in with two of her Siſters, when ſeveral other Women of the Neighbourhood were there.

Upon her coming in; the Boy was taken ſo ill, that for ſome time he could not ſee, nor ſpeak; but having recovered his ſight, he gave his Father that Item, and he lead him about the Room. The Boy drew towards [Page] Jane Brooks, who was behinde her two Siſters, among the other Women, and put his hand upon her; which his Father perceiving, immediately ſcratcheth her her Face, and drew blood from her. The Youth then preſently cryed out that he was well, and ſo he continued 7. or 8. dayes. But then meeting with Alice Coward, ſiſter to Jane Brooks, who paſſing by, ſaid to him [How do you my Honey?] he preſently fell ill again. And after that, the ſaid Coward, and Brooks often appeared to him: The Boy would deſcribe the Cloath [...]s and Habit they were in at the time, exactly, as the Conſtable, and others, have found upon repairing to them; though Brooks's houſe was at a good diſtance from Jones's. This they often tryed, and alwayes found the Boy right in his Deſcriptions.

On a certain Sunday about Noon, the Childe being in a Room with his Father, and one Gibſon, and in his Fit, He on the ſudden called out, that he ſaw Jane Brooks on the Wall, and pointed to the place, where immediately Gibſon ſtruck with a Knife; upon which the Boy cryed out, [O Father, Coz. Gibſon hath cut Jane [Page] Brooks's hand, and 'tis Bloody.] The Father, and Gibſon immediately repaired to the Conſtable, a diſcreet perſon, and acquainting him with what had paſt, deſired him to go with them to Jane Brooks Houſe, which he did. They found her ſitting in her Room on a ſtool with one hand over the other. The Conſtable ask'd her how ſhe did? ſhe anſwered, not well. He ask'd again, why ſhe ſate with one hand over the other? ſhe replyed, She was wont to do ſo. He enquired if any thing were amiſs with her hand? her anſwer was, It was well enough. The Conſtable deſired he might ſee the hand that was under; which ſhe being unwilling to ſhew him, he drew it out, and found it bloody, according to what the Boy had ſaid. Being ask't how it came ſo, ſhe ſaid, 'Twas ſcratched with a great Pin.

On the 8. of December, 1657. the Boy, Jane Brooks, and Alice Coward, appeared at Caſtle Cary, before the Juſtices, Mr. Hunt, and Mr. Cary. The Boy having begun to give his Teſtimony upon the coming in of the two Women, and their looking on him, was inſtantly taken ſpeechleſs, and ſo remained till the Women [Page] were removed out of the Room, and then in a ſhort time, upon examination, he gave a full relation of the mentioned particulars.

On the 11. of January following, the Boy was again examined by the ſame Juſtices at Shepton Mallet, and upon the ſight of Jane Brooks was again taken ſpeechleſs, but was not ſo afterwards, when Alice Coward came into the room to him.

On the next appearance at Shepton, which was on the 17. of February, there were preſent many Gentlemen, Miniſters, and others: The Boy fell into his Fit upon the ſight of Jane Brooks, and lay in a man's Arms like a dead perſon: the Woman was then willed to lay her hand on him, which ſhe did, and he thereupon ſtarted, and ſprang out in a very ſtrange and unuſual manner. One of the Juſtices to prevent all poſſibilities of Legerdemain, cauſed Gibſon, and the reſt to ſtand off from the Boy, and then that Juſtice himſelf held him. The youth being blindefolded, the Juſtice call'd as if Brooks ſhould touch him, but winked to others to do it, which two or three ſucceſſively did; but the Boy appeared not concern'd. [Page] The Juſtice then call'd on the Father to take him, but had privately before deſired one Mr. Geoffery Strode to bring Jane Brooks to touch him, at ſuch time, as he ſhould call for his Father; which was done, and the Boy immediately ſprang out after a very odde and violent faſhion. He was after touched by ſeveral perſons, and moved not; but Jane Brooks being again cauſed to put her hand upon him, he ſtarted and ſprang out twice or thrice, as before. All this while he remained in his Fit, and ſome time after; and being then laid, on a Bed in the ſame Room, the people preſent could not for a long time bow either of his Arms, or Legs.

Between the mentioned 15. of Nov. and the 11. of Jan. the two Women appeared often to the Boy, their Hands cold, their Eyes ſtaring, and their Lips, and Cheeks looking pale. In this manner on a Thurſday about noon, the Boy being newly laid into his Bed, Jane Brooks, and Alice Coward appeared to him, and told him, that what they had begun, they could not perform. But if he would ſay no more of it, they would give him money, and ſo put a two-pence into his Pocket. After [Page] which they took him out of his Bed, laid him on the ground, and vaniſhed; and the Boy was found by thoſe that came next into the Room lying on the floor, as if he had been dead. The two-pence was ſeen by many, and when it was put into the Fire, and hot, the Boy would fall ill; but as ſoon as it was taken out, and cold, he would be again as well as before. This was ſeen and obſerved by a Miniſter, a diſcreet perſon, when the Boy was in one Room, and the two-pence (without his knowledge) put into the Fire in another: and this was divers times tryed in the preſence of ſeveral perſons.

Between the 8. of Decemb. and the 17. of Feb. in the year mention'd, divers perſons at ſundry times heard in the Boy a noiſe like the croaking of a Toad, and a voice within him, ſaying, Jane Brooks, Alice Coward, twelve times in near a quarter of an hour. At the ſame time ſome held a Candle before the Boyes face, and earneſtly looked on him, but could not perceive the leaſt motion of his Tongue, Teeth, or Lips, while the voice was heard.

On the 25. of Feb. between two and [Page] three in the afternoon, the Boy being at the Houſe of Richard Iſles in Shepton Mallet, went out of the Room into the Garden; Iſles his Wife followed him, and was within two yards when ſhe ſaw him riſe up from the ground before her, and ſo mounted higher and higher, till he paſſed in the Air over the Garden Wall, and was carried ſo above ground more then 300. yards, falling at laſt at one Jordan's door at Shepton, where he was found as dead for a time. But coming to himſelf, told Jordan that Jane Brooks had taken him up by the Arme out of Iſles his Garden, and carried him in the Air, as is related.

The Boy at ſeveral other times was gone on the ſuddain, and upon ſearch after him, found in another room as dead; and at ſometimes ſtrangely hanging above ground, his hands being flat againſt a great Beam in the top of the room, and all his body two or three foot from ground. There he hath hung a quarter of an hour together; and being afterwards come to himſelf, he told thoſe that found him, that Jane Brooks had carried him to that place, and held him there. Nine [Page] people at a time ſaw the Boy ſo ſtrangely hanging by the Beam.

From the 15. of Nov. to the 10. of March following, he was by reaſon of his Fits much waſted in his body, and unſpirited; but after that time, being the day the two Women were ſent to Goal, he had no more of thoſe Fits.

Jane Brooks was condemned, and executed at Charde Aſsiſes, March 26. 1658.

THIS, MY LORD, is the ſum of Mr. Hunts NARRATIVE, which concludes with both the Juſtices atteſtation, thus,

The aforeſaid paſſages were ſome of them ſeen by us, and the reſt, and ſome other remarkable ones not here ſet down, were, upon the examination of ſeveral credible witneſſes, taken upon Oath before us. Subſcribed, Rob. Hunt. John Cary.

THIS, I think, my Lord, is good evidence of the being of Witches; and if the Sadduce be not ſatisfied with it, I would fain know, what kinde of proof he would expect? Here are the teſtimony of ſence, the Oaths of ſeveral credible Atteſtors, the nice and deliberate ſcruteny of quick-ſighted and judicious Examiners, [Page] and the judgment of an Aſſize upon the whole. And now the ſecurity of all our Lives and Fortunes depends upon no greater circumſtances of evidence then theſe. If ſuch proof may not be credited, no Fact can be proved, no wickedneſs can be puniſh'd, no right can be determined, Law is at an end, and blinde Juſtice cannot tell where to ſtrike. All men are lyars, and the Long Sword muſt ſettle properties, and reſolve all doubts of Truth, and Claim. Theſe large morſels, my Lord, he that denies ſuch evidences of fact muſt ſwallow, and then let him tell me by what title he holds any thing he poſſeſſeth? How proves he his Relation, and conſequently Succeſſion to the rights of his preſumed progenitors? and 'tis no great matter whether he can or no, ſince when that is done, how will it appear, that his Bonds, Entails, and Leaſes are not Forgeries, and tricks of Couſenage? And how will he clear his own Bargains and Tranſactions of buſineſs from being Dreams and Illuſions? Certainly, he that runs upon all theſe Rocks, and layes the train of ſo many dangerous abſurdities, hath ſome mighty winde that drives him, and ſome huge neceſſity [Page] for his concluſion, and nothing elſe can juſtifie his aſſertion, That thoſe things of Witches are not true; but this other, That they are impoſſible; and when he hath done that, I'le uſe his arguments to prove all the world is a great inchanted Houſe, and Nature a grand Impoſture, viz. that really there are no ſuch things as are repreſented to our gull'd and abuſed ſences, but that all are meer preſtigious ſhews, and phantaſtical Idaeas. I ſay, my Lord, I'le prove this by the ſame method of arguing that concludes againſt the poſsibility of the actions of Witchcraft, which I know can proceed but to this inference, That the mode of thoſe performances is not perceived; from whence, if it be juſt to infer, that the things are not; I'le ſet up for a Sceptick, and uſe the argument againſt all the objects of my ſences; which I have elſewhere ſaid, and proved to be really as unconceiveable and unaccountable as the obſtruſeſt matters of Magick and Faſcinations.

But, my Lord, my Pen runs out to your Lordſhips trouble; I recal it, and muſt permit it to adde no more, but that I am,

My Lord, Your Lordſhips moſt obliged Humble Servant,

J. G.

A LETTER To the Reverend and Learned Dr. HENRY MORE, About the Drummer OF TEDWORTH.

[Page]

Honoured Sir,

THe ſcrupulous care you take in examining the Story of the Diſturbance at TEDWORTH, is no more then becomes a Philoſopher, and one that is not willing to be deceived. And without ſuch a cautious, and particular enquiry, you could not anſwer the murmures, and petty evaſions of wilful Unbelievers. Thoſe objections you pickt up at Cambridge, have the ill fortune to miſcarry in almoſt every circumſtance; and are in no [Page] likelihood of being believed, but at a great diſtance. Some of them, I could have anſwered upon mine own knowledge; and concerning the reſt, I have made a ſtrict inquiry of Mr. Mompeſſon himſelf, and others, when I was laſt in thoſe parts; and upon certain information, I give you this account.

To the (1.) that ſaith, The Houſe is rented, and that this is a device to beat down the value of it. I anſwer from his mouth, That the Houſe is his own; and ſo the foundation of this ſhift is overturned. The ſecond of thoſe that ſay, It is a trick to get money from thoſe that come to ſee the Prodigy, hath as little truth, but much more malice in the firſt contrivers than the former. For this Gentleman being a perſon of Eſtate, I'me confident ſcorns ſo baſe, and ſo beggerly a policy; and is ſo far from making any advantage by the Diſturbance, that it hath done him very material prejudice in his Fortunes, and Affairs. And thoſe ſtrangers that come to ſee the Prodigy, uſe to leave nothing behinde them, except thanks for the Civility of their Entertainments. 'Tis true (3.) as others ſay, that the Houſe is boarded without, [Page] at leaſt a great part of it: But there are no Cellars (as the objection adds) ſave only under the Parlour; and the Diſturbance was moſt inother rooms. And whereas (4) 'tis objected, that a Knight that offer'd to go down, could not be permitted. 'Tis anſwer'd me, that the Gentleman might have gone down, had he pleas'd; and his Servant did, who made a careful ſearch, but could finde nothing that might be a cauſe of the noiſe, which he affirmed to be above; and that it proceeded not from the Cellar. And to diſable what other Objectors ſay, viz. (5) That there was no Drumming in the midſt of any Room, but only a ſtriking on the Boards as it were with a Hammer, in a corner of the outſides of the Houſe: I ſay, to null this pretence, Mr. Mompeſſon and others aſſured me, that the noiſe was oft in the midſt of the Room, and oft overhead; and he ſaith that there is ſcarce a Man, or Childe, in the Village, but hath heard, and can witneſs it. And after the firſt moneth it was almoſt alwayes within. Thus Sir, to the Objections of others which you have gather'd. And to your own Quaeries I make this return.

[Page] Whereas you inquire (1.) What part of the Childrens Bed did the Daemon beat, and what noiſe did it make? 'Tis anſwered, that it beat againſt the Head and Poſts of the Bed, and that when hands were laid on each ſide of them, at thoſe times they would ſhake as if they would fall in pieces; but nothing elſe could be perceived, or felt. The noiſe was like to that of ſtriking with a Hammer. And then (2.) To that, whether the Drummers Drum was ever looked on while it beat; or was it only in the Dark? I am aſſured, that it was ſeen while the noiſe was made upon it, both by the light of Fire, and Candle. (3) To the Quaery, What were the Boards that moved, by what light was their motion ſeen, and by whom? Mr. Mompeſſon anſwers, They were ſeen move forwards, and backwards in the light of clear day, before the Sun was ſet, and by a whole houſe full of people. And whereas (4.) you ask, In what clearneſs of light were the Chairs ſeen walk about, and by what Witneſſes? 'Tis anſwered, That they were ſeen to do ſo by Candle-light, and by divers perſons.

As to what I was a witneſs of my ſelf, I adde theſe circumſtances for the ſatisfaction [Page] of your Quaeries. The Children were in Bed, when the Scratching and panting was; but I am ſure did not contribute to thoſe noiſes. I ſaw their hands above the Cloathes, during the Scraping, and ſearched the place whence the noiſe came: To which I might adde, That they were little, harmleſs, modeſt Girles, that could not well have been ſuſpected guilty of the confidence of ſuch a juggle, had it been poſſible they could have acted in it. For the panting, I am certain there was no dog in the Bed; for I graſpt it with my hand, and felt it in all parts, eſpecially there where the original motion was. The Bed alſo was ſearcht under, but no Dog, nor any creature elſe could be found there. The Floor I ſaid ſhook with the panting ſenſibly, and yet it was as ſtrong and ſubſtantial an one, as ordinarily is ſeen. But the Children indeed did not ſeem to be much concern'd, having been us'd to thoſe, and ruder noiſes, and there was company in the room to aſſure them.

THUS, Sir, I have briefly anſwer'd others OBJECTIONS, and your QUAERIES. And becauſe I have an humour [Page] to ſay little more, I'le conſider (what you know as well as any man alive) the Reaſons men are ſo apt to cavil at this kinde of Relations, and are rather willing to believe any thing than the truth of ſuch a Narrative. They are chiefly, I think, an affected humour of Drollery, and Scoffing, and a worſe cauſe, ATHEISM.

FOR the Firſt, the Subject of Witches, and Apparitions is an apt, and ample occaſion. And the cheats of Impoſtors, the conceits of Melancholly, the credulity of ignorance, the tricks of Waggery, the more ſolemn vanities of Superſtition, and the tales of old Women; theſe are excellent topicks for a frolick and wanton fancy. And the deſire the Humouriſt hath to be ſome body, and to have a name above thoſe of common apprehenſion, will be ſure to actuate the ſcoffing vein; in the exerciſe of which, if he have quibled luckily, and made folks laugh, he is encouraged to take all ſuch occaſions to prove himſelf a WIT, and to ſhew he had a pretty way to play the Fool. And when he hath wanton'd a while, and frolickly toy'd in his affected merriments, his reaſon becomes an obedient ſervant to his fancy. He makes [Page] himſelf believe, by thoſe arguments, that at firſt were intended only to make him laugh, and in the end, concludes in earneſt, that there is neither Witch, nor Apparition: and 'tis well if he ſtop there. Now theſe, Sir, are the WITS (if we will believe them) and their admirers take every jeſt for an argument, and a loud laugh upon an idle tale of a Devil, or a Witch, for a demonſtration of the non-exiſtence of ſuch beings. And thus the humour propagates, and SADDUCISM is the Faſhion. Nor is this all, but by the ſame method every thing that is ſacred, or ſerious hath been expoſed, and both Government, and Religion made the objects of idle, and phantaſtick buffoonry. And muſt we call this WIT Sir? I confeſs there are few things that urge me to more indignation, than to hear that name which deſerves to ſignifie better, to be ſo injuriouſly apply'd. Certainly WIT is not an odde metaphor, or a lucky ſimile, a wilde fetch, or unexpected inference, a mimick action, or a pretty knack in telling of a tale. But It is a faculty to profound into the depth of things, to finde out their Cauſes, and Relatives, Conſonances, and Diſagreements, [Page] and to make fit, uſeful, and unobvious applications of their reſpective Relations and Dependances; for which great, and noble exerciſes of the minde, the Droll is the moſt unfit and incompetent perſon in the World; and thoſe that on this account aſſume the prerogative of being the only WITS, are of all men the moſt incapable of being ſo. For that trivial, and pedling way of Fancy, and Humour, to which they are addicted, emaſculates their mindes, and makes them ſuperficial, flaſhy, and phantaſtical, by imploying them upon effaemancies, and little apiſh fooleries. And by theſe darling entertainments of a too fondly indulged fancy, the minde is made incapable of ſerious and deep reflections, which give it the nobleſt, and moſt valuable improvements: ſo that I have obſerv'd, that the Drolling Humoriſts are for the moſt part, remarkably defective, in cloſe ratiocinations, and the worſt in the world at inference; which is no wonder, ſince fancy is a deſultory, and roving faculty; and when 'tis not under the conduct of a ſevere judgment, not able to keep it ſelf to a ſteady, and reſolved attention; much leſs, to make coheherent[Page]chains of rational Deduction. So that 'tis next to impoſſible for ſuch Wits as theſe, to arrive to more than a knack of ſcoffing at what they underſtand not. And they are under almoſt an invincible temptation of doing ſo, by every thing that is too great for their comprehenſion; for the humour that acts them is proud, and aſſuming, and would not have any thing to be valu'd, of which it ſelf is incapable; and therefore it depreciates all the nobler and more generous matters which It hath very great reaſon to deſpair of; and endeavours by a ridiculous, and inſolent ſcorn, to lift it ſelf above them. And yet this preſumed wit which raiſeth them to ſuch an elevation in their own conceit, is but a young and boyiſh humour; and the very firſt eſſayes of Juvenile Inventions are in theſe exerciſes of Fancy, which the maturer ſpirit out-grows. For you know, Sir, our ſences are the firſt powers we exerciſe, and indulge in our greeneſt years: From them, by degrees our imaginations grow up, and their actions, and gratifications are the pleaſures, and entertainments of youth; which is eaſie to obſerve in the little flirts, quibbles, and tricks of Fancy, [Page] with which the younger Students in the Univerſities are ſo much tickled, and tranſported. But when age and experience ripens the Judgment (which is the faculty of ſloweſt growth) we then ſlight this wantonneſs, and ioying of our Fancies, and apply our ſelves to purſuites that are more manly, and concerning. And when the Judgment is come to its full exerciſe, and pitch, and hath overcome, and ſilenc'd the futilities and prejudices of imagination; we are then, and not till then, grown into manhood. And thoſe that never arrive to this conſiſtence, but ſpend their age in fooling with their Fancies, They are yet children, though they have gray hairs, and are ſtill boyes, though paſt their great climacterical.

I confeſs, Sir, I am not ſo cynical, and ſevere, but that I allow even to the more improved genuiſes their relaxations and pleaſant Intervals, And ſage Socrates himſelf ſometimes rid the Boyes Hobby-Horſe. Fancy may be permitted its plaiſance, and in-offenſive raileries, ſo long as they are governed by the rules of vertue, and a prudent Judgment. And no doubt God himſelf allows all our powers, and faculties [Page] their innocent gratifications, yea, and I acknowledge a delightful prettineſs in the reſults of a managed and judicious fancy, while it is employed in expoſing vice, and conceited follies, to deſerved ſcorn, and laughter. But when Imagination is rampant, looſe, and ungoverned, when it knows no bounds, and obſerves no Decorums, but ſhoots at Randome, and inſolently flies at all things that are auguſt, and venerable; its ſallies are then vitious, and deteſtable exceſſes; and thoſe that are of this humour, are but a ſort of fleering Buffoons, that is, a better kinde of Apes, in the judgment of the Wiſe, though Wits in their own,

But Sir, I intimated a greater charge againſt theſe quibbling debauches, (viz.) that they are the enemies of GOVERNMENT and RELIGION, and ſhall prove it, with this addition, that they are ſo of all the better ſorts of KNOWLEDGE.

For GOVERNMENT you know Sir, its influence depends much upon the reverence its Rulers have from the people; and while They are men, there will be miſcarriages in publick affairs, and managements [Page] of State; And if all the ſlips, and imperfections, all the miſtakes and faults of the ſupreme Miniſters of Rule, be tattled and aggrevated among the heard, The Government will thereby be expoſed to the ſcorns of the Rabble, and loſe a great part of its force with its reverence. And in this it ſuffers infinitely from the drolling phantaſticks, who blow in the ſores, till they have rankled them, with their malicious, and poyſonous breath, and ſhoot Libels at the Government till they have made deep wounds in its reputation, and Reverence, and turned every tongue into a weapon of War againſt it. Thus do theſe Chams diſcover their Fathers nakedneſs, and rejoyce to publiſh the ſhame of thoſe, whoſe failures and infirmities, Loyalty, Prudence, and regard to the publick quiet, ſhould oblige them to conceal.

Nor (2.) is RELIGION more beholden to them. For a minde that uſeth to whiffle up and down in the Levities of Fancy, will finde a very great indiſpoſition to the ſerious and ſolemn exerciſes of Piety, and that will grow into an averſation, which will be ſure to prompt the humouriſt to take all occaſions to expoſe it: ſo [Page] that he quickly jeſts at Scripture, and makes a mock of ſin, playes with eternal flames, and ſcoffs at thoſe that fear them. As if the ſacred Oracles were but a Legend of idle Tales; and ſin but a name coin'd by Fancy, and vain fears; as if Hell were but a painted fire, and the Religious a ſort of timerous Fools, that are afraid of Buggs, and the Imagery of Dreams: and if theſe are not yet the real Articles of their Creed, their extravagant Fancies, and vile affections are like in a ſhort time to encline theſe light, and impure ſpirits, to make them ſo,

And this ſort of Wits are either Atheiſts, or as great prodigies of Folly, if they are not; ſince to believe a God that made, ſees, and will judge them; and to ſcoff at that Tremendous Majeſty before whom their Brother-WITS below tremble, to think the Scriptures are the Inſpirations of the God of Heaven, the Laws of Souls, and grand Inſtruments of Immortal happineſs, and yet to droll upon them, and to jeſt with the records of eternity, to believe endleſs Torments, and everlaſting Joyes in the ſtate immediately ſucceeding theſe our ſhort and uncertain beings, and yet to ſport with the wrath of God, and to make tricks at eternal [Page]terrors; to talk trivially of beatifical enjoyments, and to make as bold with Heaven, as they do with an imaginary Eliſium: Theſe, I ſay, are follies, theſe are degrees of impudence beyond all aggravation, or poſsibilities of expreſsion; and did not ſad experience ſhew them, one would ſcarce believe there were ſuch prodigious Monſters in nature. And to theſe things I adde.

(3.) Theſe idle Drolliſts have an utter antipathy to all the braver and more generous kindes of KNOWLEDGE. For that they are perfectly indiſpoſed for Philoſophy, and all deep reſearches, I have ſaid ſome things that may ſuffice for proof already. And I adde this obſervation to confirm it, That among the numerous Youth I have ſeen bred in a Great School, and in the Univerſity, I have noted, that thoſe of them who were moſt remarkable for waggiſhneſs and jeſting, ſeldom arrived to any great maturities, or capacity for things of conſequence, and weight, And indeed frolickneſs of Fancy, and ſolidity of Judgment, require diſpoſitions of brain that are very different, and ſuch as ſeldom meet in great degrees, but in ſome very few, extraordinary tempers. But generally I believe [Page] the Droll is very unfit for matters of ſublimity and ſubſtance: and therefore (as I intimated) indeavours by his ſcoffs and injuries, to make them appear as much below his ſerious notice, as they are indeed above his reach: and in this deſign he hath many great advantages for his abuſes, For the pedantry of Diſputers that make a loud claim to knowledge; the vanity of the extravagant ſort of Chymiſts, the fond boaſts of ſome hold pretenders to Philoſophy, and experiment; the ſtrangeneſs of things that ſoberer Inquiſitors declare practicable, but have not yet ſucceeded, the meanneſs and ſeeming contemptibleneſs of many Subjects, the experimenter is often obliged to deal in: Theſe afford plauſible arguments for Drolling Harangues, and thoſe advantages are taken to make the moſt uſeful Theories, and endeavours appear ridiculous and vain. And for the incouragement of the phantaſtick, in his inſolent humour of injuſtice, and abuſe, there is a certain envy in mankinde againſt thoſe that attempt any thing extraordinary, which makes men willing to embrace and applaud that which expoſeth what themſelves cannot act, nor comprehend; by [Page] reaſon of which ill nature in the generality, yea, even of thoſe that pretend to ſomething: This kinde of Wit becomes the moſt peſtilent enemy to knowledge, and its improvements, eſpecially to philoſophick wiſdom. For Philoſophy can ſhame, and diſable all the reaſons that can be urged againſt it; but jeſts, and loud laughter are not to be confuted: and yet theſe are of more force to degrade a thing in the eſteem of ſome ſort of Spirits, than the moſt potent demonſtrations: and the miſchief of it is, that theſe Quibblers and Buffoons that have ſome little ſcraps of Learning matcht with a great proportion of Confidence, have commonly the luck to be celebrated among the vulgar for men of great parts and knowledge; and that opinion of them gains credit to their inſolencies, and abuſes.

But, Sir, I perceive my zeal againſt thoſe pedlars of Wit hath tranſported me to your trouble, I therefore make an abrupt return to my other reaſon mention'd, of mens disbelief of the being of Witches, and Apparitions, and that is,

(2.) ATHEISM; the Folly of which accurſed madneſs, you, Sir, have ſo fully diſcovered to the world, in your incomparable [Page] Works, and ſo throughly underſtand the myſteries of that black conſpiracy againſt heaven, that 'twould be fond for me to think to ſuggeſt any notion on the Subject, which you could not teach. But Sir, I have a Relation about this matter to make you, which I believe you will not be unwilling to hear. And you ſhall have it when I have ſaid ſomething to the purpoſe of the particular I have mention'd. Concerning which, 'tis too ſadly certain that there is a latent Atheiſm at the root of the SADDUCEAN principle: for too many deny Witches, becauſe they believe there are no Spirits; and they are ſo perſwaded becauſe they own no being in the world, but matter, and the reſults of motion, and conſequently, can acknowledge nothing of a God.

It hath indeed been a queſtion, whether 'tis poſſible there ſhould be ſuch a prodigy as a ſpeculative Atheiſt in nature; and I could wiſh it were ſo ſtill: But alas, our Age and Experience hath ended the Diſpute; and we need not ſearch the dark, and barbarous corners of America, nor ſeek the Monſter among the wilde Men of the Deſart; we have found him in Times of [Page] Light, in a witty and civiliz'd Region, and in an Age of the greateſt knowledge and improvements: he ſculps not among the thickeſt of the Woods, nor ſeeks Caverns for concealment, but braves the Sun, and appears in the cleareſt day. And the Fool is not ſo modeſt as he was in the dayes of the Royal Prophet, to ſay only in his heart, There is no God: we know a bolder ſort of Infidels, and I can ſay, Sir, from a particular experience, That there are, who deny the exiſtence of a Deity. I met with one ſuch ſome years ſince in London, who confidently, and without mincing, denyed that there was any ſuch being, and bid me prove it. I wondered at the boldneſs, as well as the impiety of his ſaying; and becauſe I had a great compaſsion for one in ſo deplorable a ſtate, I reſolved not to exaſperate him by paſsion, hard words, or damning Sentences, but calmly, and without ſeeming emotion, diſcourſed the buſineſs with him; I granted him all I ſafely or reaſonably could, and all that might ſerve my deſign for his conviction, before we began the cloſe ingagement, that ſo he might have leſs prejudice againſt what was ſaid by one whom he might ſee [Page] not to be of a narrow, confined judgment; and that I might not have the diſadvantage of being put upon the impugning of principles which are plauſible by the great names, or reaſons of any eminent Philoſophers, and that were not abſolutely neceſſary for the defence of the Propoſition, for which I undertook, ſuch were the Platonick Anima Mundi, the eternity, and immenſity of the world; which Sir, though I ſhould not affirm, yet I would not at that time deny, but quietly granted them as Hypotheſeis; being willing to permit his belief of theſe, in order to the convincing and abuſing him in his main, and deadly concluſion. And by theſe conceſsions I gain'd the advantages I expected; for hereby he was diſappointed of all thoſe plauſibilities, which I perceived he was wont to urge for thoſe Doctrines. And I ſaw, that when he was preſt with the neceſſity of a cauſe of all things, and a Firſt, his refuge was that old Epicurean one, of an eternal, infinite matter; which when his unwary oppoſites would attempt to diſprove by endeavouring to demonſtrate the beginning, and Finiteneſs of the world, They gave him the opportunity of a colourable [Page] Defence, and diverted from the main Theſis, which might be evinced though the Immenſity and Eternity of the univerſe were granted. And ſo they let him go from an aſſertion that is moſt impious, and abſurd, to another which is tollerably accountable, and ſpecious, And the Concluſion would be at laſt, that ſince the undertaker could not prove the world was not infinite and eternal, he could not make it appear, There was a God. By which procedure the arguer falls from a Propoſition which is the moſt demonſtrative one in nature, to an other, which cannot be cleared but by ſuppoſing the main thing in Queſtion.

But beſides this ſhift which my conceſſion made inſignificant, when my Atheiſt was urged with the Order, Harmony, Contrivance, and Wiſdom that is viſible in the Creatures, he would betake him to his Anima Mundi; the exiſtence of which, when thoſe other Antagoniſts he had dealt with would endeavour to overthrow, they undertook a thing of harder profuſion, than the main concluſion.

I ſay therefore, Sir, I permitted him to aſſume theſe Principles, and then proved, [Page] That though the world were immenſe. and eternal, yet, That 'tis not poſſible meer blinde, unguided matter ſhould ſhuffle it ſelf into ſuch regular, and accurate productions, as we ſee are the reſults of every day, without the manuduction of ſome knowing Agent, and Contriver, as you have fully made good in your excellent ANTIDOTE. And when he at this turn took ſanctuary in an Anima Mundi, as the cauſe of all the art, and exactneſs in Nature, I granted him the being, but askt him, Whether he took it for a ſubſtance, that was intelligent, or devoid of reaſon, and perception? when he ſeemed to incline to this latter, I ſhewed him, that ſuch a principle as had no ſence, or knowledge, ſignified no more to his purpoſe, than if he had ſtuck in the Hypotheſis of meer matter, and motion. But when he allow'd his great Soul to be an intellectual Being (as he at laſt did) and that it was immenſe and eternal (as he was forced to do by his aſſertion, that this ſoul was diffuſed through the whole maſs of his infinite and eternal matter.) I ſhewed him, that in effect he was brought by his own principles to the acknowledgment of a GOD, though he gave him another name.

[Page] Thus Sir, I purſued my Infidel into all his ſtarting holes, and retreats, and drive him from one aſſertion to another, its contradictory, and then back again upon the firſt Theſis, and ſo up and down till at length he began to be aſhamed of his ſhuffling, and confeſt that I had ſaid to him more then he had heard, and ſome things that he would conſider. He deſired that I would give him the ſubſtance of my diſcourſe in writing, which I prepared for him, and ſhall perhaps e're long give an account of theſe, and other dependent matters to the publick.

After the heat of our ingagement was over, I was willing to learn by what means he came into that deſperate Infidelity, and underſtood from him, that he had run through the ſeveral ſtages of modern Sects, not ſtopping till he came down to that ſink of Folly, and madneſs, Quakeriſm, and thence made a ſtep into Atheiſm; which is no great leap; for Eaſt and Weſt at long run meet, and are the ſame. And certainly he that places his Religion in opinions, and judgeth it now to lie in this form of belief, and then in another; when he comes to conſider the vaſt variety of Sects, [Page] the confidence of each in his own reaſonings, the pretences of all to Scripture, Reaſon, and Antiquity; the antipathy they have one againſt another, and the doubtfulneſs, if not falſhood, of things, that each of them hold ſacred, and certain: I ſay, he that takes Religion to be an adherence to Sects and Opinions, is upon the accounts mention'd, when he reflects, in mighty danger of being an Atheiſt. And except he fix at laſt upon the few, plain, acknowledg'd eſſentials of belief, and good life (if he be of an anxious, inquiſitive mind, and not obſtinately reſolv'd in the way of his particular Sect.) 'Tis a miracle if he ends not there at laſt, for he having eſtabliſht this, That Religion conſiſts in the way, Or form of ſome party, or other; and then having ſucceſſively deſerted thoſe Sects that had moſt of his favour and affection; and ſo paſt from one to another, through all the ſteps of deſcent, when at length he is fallen out with the laſt, he hath nothing elſe to fly to but contempt of all Religion, as a meer juggle and Impoſture. This I took to be this Gentleman's caſe; and I believe much of the general Atheiſm of our dayes is to be aſcribed to this Cauſe.

[Page] Thus, Sir, I have followed the humour of writing, as it lead me, and expect your pardon of this ramble, upon the account of that liberty which vſes to be allowed in intercourſes of this nature; and more from that Friendſhip with which you are pleaſed to honour,

SIR, Your Affectionate Humble Servant,

J. G.

FINIS.

[Page]

Information about this book

Title statement

A blow at modern Sadducism in some philosophical considerations about witchcraft. To which is added, the relation of the fam'd disturbance by the drummer, in the house of Mr. John Mompesson, with some reflections on drollery and atheisme. / By a member of the Royal Society..

Glanvill, Joseph, 1636-1680.

Edition statement

1668

Publication

Publisher

Text Creation Partnership,

Place of publication

Ann Arbor, MI ; Oxford (UK) :

Date

2008-09 (EEBO-TCP Phase 1).

ID [DLPS]

A70179

ID [STC]

Wing G799

ID [STC]

Wing G818

ID [STC]

ESTC R23395

ID [EEBO-CITATION]

12068352

ID [OCLC]

ocm 12068352

ID [VID]

53430

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Series

Early English books online.

Notes

(EEBO-TCP ; phase 1, no. A70179)

Transcribed from: (Early English Books Online ; image set 53430)

Images scanned from microfilm: (Early English books, 1641-1700 ; 355:3, 70:3)

Source

— A blow at modern Sadducism in some philosophical considerations about witchcraft. To which is added, the relation of the fam'd disturbance by the drummer, in the house of Mr. John Mompesson, with some reflections on drollery and atheisme. / By a member of the Royal Society.., Glanvill, Joseph, 1636-1680..

Extent

[16], 160 p.

Printed by E.C. for James Collins, at the Kings Head in Westminster-Hall,,. London, :: 1668... (Attributed to Joseph Glanvill by BM and Wing (2nd ed.); ms. note on t.p. attributes to J. Gifford "one of the Puritians".) (In two parts, each having special t.p.; register and paging are continuous.) (Imperfect: errata and the general t.p., "A blow at modern Sadducism" lacking at reel 355:3.) (Reproduction of original in Trinity College Library, Cambridge, England and Osler Library, McGill University..) (A philosophical endeavor in the defence of the being of witches and apparitions -- Palpable evidence of spirits and witchcraft.)

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