Part 10

The rise of this opinion that we are disputing against, that the Devil makes a visible and corporeal League with the Witches, that he sucks upon their bodies, hath carnal Copulation with them, and that they are changed into Hares, Dogs, Cats, or Wolves, and the like, was soon after the thirteenth hundred year of Christ, when as _Frederick_ the Second had made a Law temporal, for the burning of Hereticks. And not long after that, was the Inquisition set up in _Rome_ and _Spain_, and then did the Inquisitors and their Adherents, draw in from the Heathen Poets, and all other Authors, whatsoever might carry any colour of authority or reason, the better to countenance their bloody and unjust proceedings, where they drew thousands of people into the snare of the Inquisition for pretended Witchcraft, which they made to be Heresie. And whatsoever these have written concerning these things, such as _Delrio_, _Bodinus_, _Remigius_, _Springerus_, _Niderus_, _Spineus_, _Grillandus_, and a whole rabble besides not necessary to be named, are nothing but lyes and forgeries, and deserve no credit at all for these reasons. 1. Because as many of them as either were Inquisitors themselves, or those that had any dependence upon them, or received benefit by their proceedings, are all unjust and corrupt Authors and Witnesses, as writing and bearing witness for their own ends, interest, and profit, having a share in the Goods and Estates of all that were convicted and condemned: and the Wolf and Raven will be sure to give judgment on the Serpents side, that he may devour the man, though never so innocent, because they hope to have a share of his flesh, or at least to pick the bones. 2. These Authors that were the first Broachers of these monstrous stories of Apparitions and Witches, and are so frequently quoted by others, (that ought to have been more wary, and might have seen reason enough to have rejected all their feigned lyes and delusions) were not only sharers in the spoil of the Goods of the condemned (who were judged _per fas & nefas_) but also had another base end and interest, to wit, to advance the opinion of Purgatory, praying for the dead, setting up the vain Superstitions of the virtue of the sign of the Cross, holy Water, and the like. And therefore they did forge so many stories of Apparitions, and Souls coming forth of Purgatory, and recorded so many false, lying, and impossible things from the forced, extorted, and pretended confessions of the Witches themselves, which were nothing else but an Hotch-potch of horrid and abominable lyes, not to be credited, because the Authors only invented them, to promote their own base ends and wretched interests.

[Sidenote: _Lib._ 2. _de præstig. Dæmon._ _cap._ 5.]

[Sidenote: _Vit. Germ. medic._ _pag._ 16.]

[Sidenote: _Anim. mag._ _præf._]

Again, where Authors are engaged for interest sake, they fall into heat, passion, malice, and envy, and what they cannot make out by strength of arguments, they labour to make good by lyes and scandals, as is most apparent in this one Example we shall here give. _Henricus Cornelius Agrippa_, a person in his time well known to most of the Learned in _Europe_, and admired for his general and universal skill in all kind of Learning, having published a Piece which he styled, _A Declaration of the incertitude and vanity of Sciences and Arts, and the excellency of the Word of God_: wherein amongst other things he had sharply taxed the Monks and Fryars, and other Orders, of their ignorance, idleness, and many other crimes and misdemeanors, whereby certain Theologasters of _Lovain_ (netled with their own guilt) did in bitter malice draw up certain Articles against him, therein accusing him of Errour, Impiety, and Heresie, and had so far incensed _Charles_ the Fifth then Emperour against him, that he had commanded _Agrippa_ unheard to make a Recantation. But he writing a strong, polite, and pithy Apology, gave them such a responsion, that afterwards they did never reply; by which, and the mediation of divers learned Friends, who gave _Cæsar_ a right information of the end and drift of that Book, and of the things therein contained, He was pacified, and brought to a better understanding of the matter. Yet this could not protect _Agrippa_ from the virulent malice of the Popish Witchmongers, but that they forged most abominable lyes and scandals against him, especially that wretched and ignorant Monk _Paulus Jovius_, that was not ashamed to record in his Book intituled, _De Elogiis doctorum Virorum_, that _Agrippa_ carried a Cacodemon about with him, in the likeness of a black Dog, and that he died at _Lyons_, when it is certain he died at _Gratianople_. From all which horrid aspersions and lying scandals he is sufficiently acquitted by the famous Physician _Johannes Wierus_, one that was educated under him, and lived familiarly with him; and therefore was best able to testifie the whole truth of these particulars. But any that are so perversly and wilfully blinded as to have a sinister opinion of this person, (who _ab ineunte ætate in literis educatus esset, quâ fuit ingenii fælicitate, in omni artium ac disciplinarum genere ita versatus est, ut excelluerit_) may have most ample satisfaction from the modest and impartial Pen of _Melchior Adams_, who hath written his Life: as also from something that our Countryman, who called himself _Eugenius Philalethes_, hath clearly delivered: so that none can be ignorant of this particular, but such as wilfully refuse to be informed of the truth.

[Sidenote: Inquir. into vulgar Errours, pag. 34.]

[Sidenote: _Vid. vit. Germ. medic._ _pag._ 29.]

Nay where interest hath a share, truth can hardly be expected, though it be but in more trivial things, as even but for aery fame and vain-glory, as may be manifest in _Hierome Cardan_, who was a man of prodigious pride and vain-glory, which led him (as the learned Dr. _Brown_ hath noted) into no small errours, being a great Amasser of strange and incredible stories, led to relate them by his meer ambition of hunting after fame and the reputation of an universal Scholar. And of no less pride and vain-glorious ambition was his Antagonist _Julius Cæsar Scaliger_ guilty, of whom it may truly be said, that he was of the nature of those of the _Ottoman_ Family, that do not think they can ever raign safely, unless they strangle all their Brethren; so he did not think that he could aspire to the Throne of being the Monarch of general Learning, without stifling the fame and reputation of _Cardan_ and others, against whom he hath been most fell, and impetuously bitter. But when men fall out about professional interest, then the stories that through malice they invent and forge one against another, are incredible, as is manifest in many Examples; but we shall but give one for all, which is this. When _Paracelsus_, returning from his Peregrination of ten years and above, was called to be Physical Lecturer at _Basil_, where he continued three years, and more, having by his strange and wonderful Cures drawn the most part of _Germany_, and the adjacent Countries into admiration; so that he was, and might (notwithstanding the envy and ignorance of all his enemies) justly be styled, _Totius Germaniæ decus & gloria_: yet this was not sufficient to quiet the violent and virulent mind of _Thomas Erastus_, who coming to be setled at _Basil_, and finding that he could not outgo nor equal _Paracelsus_ in point of Medicinal Practice, and being strongly grounded in the Aristotelian Philosophy, and the Galenical Physick, did with all poyson and bitterness labour to confute the Principles of Chymical Physick that _Paracelsus_ had introduced; and lest his arguments might be too weak, he backt them with most horrible lyes and scandals, thinking that many and strong accusations (though never so false) would not be easily answered, nor totally washt off: which after were greedily swallowed down by _Libanius_, _Conringius_, _Sennertus_, and many others: so apt are men to invent, and suck in scandals against others, never considering how false and groundless they are, or may be: for that he wrongfully and falsely accused him in many things, will be manifest to any unbiassed person, that will but take pains to read his Life, written by that equitable Judge _Melchior Adams_, and that large Preface the learned Physician _Fredericus Bitiskius_ hath prefixed to his Works printed at _Geneva_ 1648.

[Sidenote: History 1.]

[Sidenote: _Vid. Resp. Rob. Flud. ad Foster._]

[Sidenote: History 2.]

4. But if the Authors that report matters of fact in reference to these four particulars that we have named, were ear and eye-witnesses, and not single, but a greater number, and were not swayed by any corrupt or self-interest whatsoever; yet all this is not sufficient to give evidence in these matters, except they be rightly qualified in other things, that are necessarily requisite to capacitate a person rightly to judge of these nice and difficult matters, some of the chief of which we shall here enumerate. 1. The persons that are fit to give a perfect judgment of these matters, ought to be perfect in the organs of their senses, otherwise they may easily be deceived, and think the things otherwise than indeed they are; so some defects or distempers in the ears, eyes, or the rest of the sensories, may hinder the true perception of things acted or done. 2. They ought to be of a sound judgment, and not of a vitiated or distempered Phantasie, nor of a melancholick Temper or Constitution; for such will be full of fears, and strange imaginations, taking things as acted and wrought without, when they are but only represented within. These will take a bush to be a Boggard, and a black sheep to be a Demon; the noise of the wild Swans flying high upon the nights, to be Spirits, or (as they call them here in the North) _Gabriel Ratchets_, the calling of a Daker-hen in the Meadow to be the Whistlers, the howling of the female Fox in a Gill, or a Clough for the male, when they are for copulation, to be the cry of young Children, or such Creatures, as the common people call Fayries, and many such like fancies and mistakes. 3. They ought to be clear and free from those imbibed notions of Spirits, Hobgoblins, and Witches, which have been instamped upon their Phantasies from their very young years, through ignorant and superstitious education, wherewith generally all mankind is infected, and but very few that get themselves extricated from those delusive Labyrinths, that parents and ignorance have instilled into them. From hence it is, that not only the stolid and stupid Vulgar, but even persons otherwise rational enough, do commonly attribute those sleights and tricks that our common Jugglers play, unto the Devil, when they are only performed by Leger-de-main, or sleight of hand, Boxes, and Instruments aptly fitted; and will not stick to believe, and strongly to affirm to others, that they have seen the Jugglers Familiar or Devil, when it was but a poor Squirrels skin stuffed with hair or moss, and nimbly agitated by the hands of the Juggler: which makes me call to mind a very lepid and pertinent Accident that once in my younger years happened in _Burrow-bridge_ upon a great Fayr holden there upon St. _Barnabas_ day: I being in Company with divers Gentlemen, whereof two were Masters of Arts, and walking in the Horse-Fayr, we espyed a great crowd and ring of people, and drawing near, there was a person commonly known through most of the Northern parts of _Yorkshire_ by the name of _John Gypsie_, being as black as any of that Tribe, with a Feather in his Hat, a silk slasht Doublet, upon a fair Holland Half-shirt, counterfeiting himself half drunk, and reeling to and fro, with a fine Tape or Incle-string tyed fast together at the two ends, and throwing it, (as it were) carelesly two or three times about a smooth Rod, that another man held by both ends, and then putting the bout of the Tape upon the one end of the Rod, and then crying, It is now fast for five shillings; but no sooner reeling and looking aside, the man that held the Rod did put off the bout of the Tape again, and still _John Gypsie_, would cry and bet that it was fast, then would there come two or three, and bet with him, and win, and go away (as it were) laughing him to scorn, yet still he would continue, and pray the Fellow that held the stick not to deceive him, and plainly shew the people, that it would be fast when the bout was put on, then would the Fellow that held the stick, still put off the bout when _John Gypsie_ looked away, whereby the people believed that he was in drink, and so deceived by him that held the Rod, and so many would come and bet with him, and lose: so that he used to win much money, though the bout was put off every time, and none could discern any alteration in the string. This strange Feat (which I confess, as he handled and acted it, was one of the neatest that ever I saw in all my life) did so surprize all my Companions, and in part himself, that some of them were of opinion, that he had some stone in the Ring upon his finger, by virtue of which he performed the Trick. But the most part concluded, that it could not be done but by the power and help of the Devil, and resolved to come no more near _John Gypsie_, as a man that was a Witch, and had familiarity with the Devil. But I that then was much guilty of curiosity, and loth to be imposed upon in a thing of that nature, then also knowing the way and manner how all the common Jugglers about _Cambridge_ and _London_ (who make a Trade of it) did perform their Tricks, I slipt away from my Company, and went to the place again where I found him still playing; and thrusting in, I desired to hold the stick, which he refused not; and so in a short time I perceived how it was done, and so returned to my Company, and shewed them the sleight and mystery of it, which made them very much ashamed of their folly and ignorance. They may deride this story that list, and yet it may serve for instruction to the wisest, and there are hundreds yet living that knew this person, and where he was born, which was at _Bolton-bridge_ near _Skipton_ in _Craven_, and have seen him play this trick of fast and loose, as I have related it: so that if a man meet with a crafty cunning Fellow, he commonly by way of Proverb calls him _John Gypsie_. 4. They ought to be free in their judgments as _in æquilibrio_, and not to be radicated nor habituated in the belief of those things; for then they will hardly be disswaded from their opinions, but pertinaciously adhere unto them, though never so absurd, and will be apt to ascribe all effects, that they understand not, unto Devils and Witches, as is manifest in the Jesuit _Roberti Foster_, _Sennertus_, and many others, who attributed the effects of the Hoplocrism or Weapon-salve, and the Sympathetick Powder unto the operation of the Devil and Witchcraft, when they are but meerly natural. Which makes me call to mind a pretty story that happened when I was but a young Boy. For where I once learned at the School, there was one who was Rector of the Church, who was a very godly man, a good and constant Preacher, accounted very learned, and Bachelor of Divinity: this person being informed, that I and some other Boys could play some odd Feats of sleight of hand, especially to put a Ring upon our Cheek, and to throw it unto a staff holden fast by both the ends; this he by no means did believe could be done but by Diabolical means, and did advise and threaten us to desist from such practices, as devillish and damnable. So ready even the otherwise Learned may be, when once setled in these fond and absurd opinions of the too great power of Demons and Witches, to ascribe that unto them, which is performed by Nature and lawful Art.

CHAP. V.

_That these things now in question are but barely supposed, and were yet never rationally nor sufficiently proved: And that the Allegations brought to prove them by are weak, frivolous, and absolutely invalid. With a full Confutation of all the four Particulars._

[Sidenote: _Pag._ 5, 6.]

[Sidenote: _Bodin. Dæmonoman. ubiq_; of evil Spirits, _pag._ 304.]

Having in the preceding Chapter proved that the Scriptures and sound Reason, are the proper Mediums to decide these difficulties by, and also laid down the necessary qualifications requisite in an Author or Witness that would evidence these things as matters of fact: We shall here once again repeat the four Particulars, which we are about to confute, which are these. 1. That the Devil doth not make a visible or corporeal League and Covenant with the supposed Witches. 2. That he doth not suck upon their bodies. 3. That he hath not carnal Copulation with them. 4. That they are not really changed into Cats, Dogs, Wolves, or the like. And these four Particulars we affirm were never matters of fact, nor ever had a being, except only in the fancy as meer Chimera’s, nor that they ever were or can be proved to have been brought to pass or acted; and _de non apparentibus, & non existentibus eadem est ratio_, saith the great Maxime of our Law. But in the first place let us hear what the Patrons of this wretched and execrable opinion have to say to prove that they are matters of fact, or were ever acted or performed. And first we have Mr. _Glanvil_ arguing at this rate: “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 civilized and polisht 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 grave and wise 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 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 practices; those among the Jews and our own are notorious; such Cases have been often determined near us, by wise and reverend Judges, upon clear convictive Evidence, and thousands in our own Nation have suffered death for their vile compacts with Apostate Spirits.” And a little after he saith: “And I think those that can believe all Histories are Romances; that all the wiser World have agreed together to juggle Mankind into a common belief of ungrounded Fables; that the sound senses of multitudes together may deceive them, and Laws are built upon Chimera’s; that the gravest and wisest Judges have been Murderers, and the sagest persons Fools or designing Impostors.” Bishop _Hall_ maketh the like Objection, saying: “Neither can I make question of the authentick Records of the Examinations and Confessions of Witches and Sorcerers in several Regions of the World, agreeing in the truth of their horrible pacts with Satan, of their set Meetings with evil Spirits, their beastly Homages and Conversations. I should hate to be guilty of so much incredulity, as to charge so many grave Judges and credible Historians with lyes.”

These Objections at the first view seem very plausible, and to carry with them a great splendour and weight of truth and reason; but if they be looked into, and narrowly weighed in the balance of sound reason, and unbiassed judgment, they will be found too light, and will soon vanish into Rhetorical fumes and frothy vapours: which that it may be more clearly performed, we shall rank them into the number of three, in which all their seeming strength lyes, and these are they.

1. They pretend that these things are sufficiently proved by Historians of unquestionable credit and reputation.

2. That the Confessions of Witches themselves, in divers Regions, at several times and places, who have all acknowledged these particulars, are sufficient evidence of the truth of these performances.

3. That so many wise and grave Judges and honest Juries could not have been deceived, to put to death such great numbers of these kind of people, called or accounted Witches, without sufficient proof of the matters of fact. To all which we shall give a full response, in respect of the four particulars, mentioned in the beginning of this Chapter, and shall commix and adjoyn such positive Arguments as will be cogent to all rational persons, whose corrupt wills have not perverted their judgments.

1. It is much to be admired, that Mr. _Glanvil_ (but especially Bishop _Hall_, a very Reverend and Learned person) should lye any great stress upon such a weak foundation: For there is none of these three Objections that will amount to a necessary Proposition, but only to a contingent one, which will infer no certain and necessary Conclusion, nor bring forth any certitude or science, but only bare opinion and probability. _Propositio contingens est, quæ sic vera est, ut falsa esse possit_: and at the best the strength of all these are but _testimonia humana_, which are but weak, and no sufficient ground for a rational man to believe them to be true, because _humanum est errare_. And the weight of these matters is not a contention _de lana caprina, vel de umbra asini, sed de pelle humana_, for the lives and estates of many poor Creatures, and they professed Christians too, and therefore doth require stronger Arguments than contingent Propositions, to establish a firm ground for the belief of this opinion.

[Sidenote: Prov. 12. 22.]