Part 13

8. And if the Witches be not beyond measure deluded and mad, must they not rationally know, that if the Devil deceive them (as he is sure to do) there is no recompence to be had, nor any that can compel him to perform bargains? Before what Judicature, before what Judges, by what Law must they call him to an account, or have him punished? So that in all reason and sound judgment we must conclude the Witches to be absolutely mad, and then all these things also madness, lyes and folly, or that there is not, nor ever was any such League or Covenant.

[Sidenote: _Reas. 9._]

[Sidenote: See the Arraignment of Witches in _Lancast. Ann._ 10. _Jacobi._]

9. But if all this were granted, yet who are the Witnesses to this visible League or Covenant, can the Witches name or find any? The things that cannot be proved by sufficient Witnesses, are never to be believed, and we have proved the nullity, impossibility, and falsity of the pretended Confessions of Witches themselves, and therefore that no credit at all ought to be given unto them, and however no Law nor Equity ought to allow the Evidence of a Party, as in these cases all Witches are. And though some few of them have been so exceedingly mad to make such false and absurd Confessions, yet if the Records of all Ages and Courts were sought, it will be found that many hundreds of them have suffered that never confessed the least tittle of any such matter; and the supposed Witches of _Salmesbury_ in the County of _Lancaster_, the tenth year of the Raign of King _James_, were so far from this confession, that they were cleared, and the accusation found to be false, and all acted by the imposture of one _Thompson_, or _Christopher Southworth_. And I my self have known two supposed Witches to have been put to death at _Lancaster_ within these eighteen years, that did utterly deny any such League, or ever to have seen any visible Devil at all: and may not the confession of these (who both dyed penitently) be as well credited, as the confessions of those that were brought to such confessions by force, fraud, or cunning perswasion, and allurements? But if there be any such League or Covenant betwixt the Witches and the Devil, how cometh the truth of this matter of fact (if ever there were or could be any such thing) to be certainly known and revealed? Have any of the Pen-men of the holy Scriptures recorded, that there ever was, is, or can be any such League or Contract? Or was it ever attested by any honest rational men, that were ear or eye-witnesses of such a bargain and contract? Therefore we must once again conclude: _De non apparentibus & non existentibus eadem est ratio_.

[Sidenote: _Reas. 10._]

10. As for the Witches either Males or Females, having carnal Copulation with Devils, either as an _Incubus_ or _Succubus_, and their stealing of seed from a man, and conveying it into the vessels of the woman, it is in it self so horrid, monstrous, and incredible, that I cannot well believe him to be a rational person, or _sanæ mentis_, that believes it as a truth, and therefore cannot but think the rehearsal of it a sufficient confutation. Also herein I do appeal to all learned Physicians, who do know the way that Nature breeds humane seed, the causes that make it prolifical, and the members fit for its generation and reception, who (I doubt not) will deride this Tenent, and condemn it, as false and abominable. Moreover, the horrid absurdity of it hath been sufficiently demonstrated by _Wierus_, Dr. _Tandlerus_, Mr. _Scot_, Mr. _Wagstaff_, and others: and therefore all we shall say is this: “That Devils, whether conceived to be corporeal or incorporeal, and to assume bodies (for the one it must of necessity be) were not created of God to generate, neither have they, nor can have any seed, or members fit for generation; and therefore to copulate or generate is derogatory from the glory of Nature, and blasphemous against God and his Power.” As for the Devils sucking the Teats, Warts, or such like excrescences of the Witches bodies, we should have passed it over as easily as the former, but only that Mr. _Glanvil_ hath taken up the Cudgels to defend it: to confute which, we shall give these satisfactory Reasons.

[Sidenote: _Reas. 1._]

[Sidenote: _Pag._ 18.]

1. There can be no rational end assigned, why the Devil should perform this action, for we must tell Mr. _Glanvil_ that supposals are no proofs, and _ex suppositis supposita consequuntur_, and in a thing of this nature, arguments to prove it probable are insufficient. And if (as he confesseth) for their being suckt by the Familiar, I say, (he saith) “We know so little of the Nature of Demons and Spirits, that ’tis no wonder we cannot certainly divine the reason of so strange an action”: Now if he knew so little of their Nature, it must needs be vanity and arrogance to take upon him to declare so much: and if he could not certainly divine the reason of so strange an act, it was extreme folly and pride in him to bring in idle and vain conjectures and probability, where verity and certainty are expected. One while he supposeth them corporeal, which if granted, will not prove that they are recreated by the reeks and vapours of humane blood, because their bodies are of a more pure Nature, than to be nourished with gross, and sometimes (especially in melancholick old men and women) corrupted blood; for if every thing be nourished by its like, then they cannot be fed with humane blood, for they have no flesh nor bones such as ours, that have need to be nourished with blood. And for his next, _perhaps, and may be, that it is a diabolical Sacrament_, we shall believe it when he proves it, and not before. But he hath a third supposal, which to him seemeth most probable, _viz._ “That the Familiar doth not only suck the Witch, but in the action infuseth some poysonous ferment into her”. If this had been most probable, why did he bring in the other two, that are less probable? surely he might have known that, _frustra fit per plura, quod fieri potest per pauciora_. And is his sucking now come to infusion and injection? surely these will not accord: but enough of supposals.

[Sidenote: _Reas. 2._]

[Sidenote: History.]

2. But we must know of Mr. _Glanvil_, how he comes to know that the Devils sucking of the Witches bodies is a truth, or ever was proved to be matter of fact, who were by and present that were ear or eye-witnesses of it? A thing that never was proved ought never to be believed; and if he recur to the Witches confessions, that is fully overthrown before, and we are sure that in these late years that are past, when so many pretended Witch-finders were set abroad in _Scotland_ and _Northumberland_, they never manifested, nor could verifie any such thing, but were found and discovered to be notorious Impostors and Knaves, pretending to discover Witches by putting sharp Needles or Pins into the Warts and hollow Excrescences of divers persons, when the persons so dealt withal, did not see nor know; and if the persons did not feel nor complain of pain, then (forsooth) they must be taken for Witches, and be burnt. So of many persons they got money and bribes, that they might not be searcht or stript naked, and of others for finding Excrescences upon them that were hollow and fistulous, and therefore when the Pin was thrust into the fistulous cavity, that was skinned within, and so indolent, they were then accounted guilty, and were either forced to compound with these notorious pretended Witch-finders, or to be prosecuted for their lives. By which wicked means and unchristian practices divers innocent persons, both men and women lost their lives; and these wicked Rogues wanted not greater persons (even of the Ministry too) that did authorize and incourage them in these Diabolical courses, as though this had been some way prescribed by God or his Word to discover Witches by, when it was an Hellish device of the Devil to delude Witchmongers, and bring poor innocent people to danger and death. Yet it had prevailed further, if some more wise Heads and Christian Hearts had not interposed, by whom the Villany was detected, and the Impostors severely punished; and that this is a most certain truth, hundreds yet living can witness and testifie. And the like in my time and remembrance happened here in _Lancashire_, where divers both men and women were accused for supposed Witchcraft, and were so unchristianly, unwomenly, and inhumanely handled, as to be stript stark naked, and to be laid upon Tables and Beds to be searched (nay even in their most privy parts) for these their supposed Witch-marks: so barbarous and cruel acts doth diabolical instigation, working upon ignorance and superstition, produce.

[Sidenote: _Reas. 3._]

3. But as this was never really proved _de facto_, that the Devil did suck upon the body of a supposed Witch, so the possibility of it likewise can never be demonstrated. For whether a Spirit be taken to be corporeal, or to assume a body, yet it neither hath nor can have such a body as our Saviour did appear in after his Resurrection, which was the same real and numerical body that he suffered in, and was by the sense of seeing and feeling distinguished from any bodies that Spirits can have and appear in, especially in solidity and tangibility; for a Spirit hath not flesh and bones, as he was felt and seen to have. And where there is no flesh and bones, there cannot be any animal sucking, and we speak not here of artificial sucking or attraction, of which there is a great question, whether any such thing be at all or not; but however the Spirits have no power to suck, because they have not flesh and bones.

[Sidenote: _Reas. 4._]

4. That there are divers Nodes, Knots, Protuberances, Warts, and Excrescences that grow upon the bodies of men and women, is sufficiently known to learned Physicians and experienced Chirurgions. Some have them from their mothers wombs, some grow afterwards, some proceed from internal causes, some from external hurts, some are soft, some hard, some pendulous, some not, some fistulous, and issue matter, some hollow and indolent, and many other ways. And these are more frequent in some persons, by reason of their Complexion and Constitution, in others by reason of their Age, Sex, and other accidents and circumstances, especially in Women that are old, and their accustomed purgations staid, or by reason of Child-birth, and the like. Now if all these were Witch-marks, then few would go free, especially those that are of the poorer sort, that have the worst diet, and are but nastily kept. And for their being indolent, it doth argue nothing but ignorance; for many sorts of Tumors and Excrescences are without pain, as well as fistulous and hollow Warts. And it is a woful errour, to make that a sign and mark of a diabolical Contract, that hath natural causes for its production. And it is a strange kind of Logick to argue or conclude, that men or women are Witches, and have made a Contract with the Devil, because they have such Warts or Excrescences that are indolent when pricked into: where is the coherence, connexion, or just consequence? Let all wise men judge.

[Sidenote: _Psycholog._ _par._ 2. _pag._ 53. _&c._]

[Sidenote: Dialog. Discours. _pag._ 149, _&c._]

[Sidenote: Discovery of Witchcraft, _l._ 5. _c._ 1, _&c._]

As for that vain opinion, that Witches are, or can be really and essentially transformed into Dogs, Cats, Hares, and the like, or men transubstantiated into Wolves, it is largely by numerous positive arguments, confuted by _Casmannus_, and by the Authors of that learned Treatise of Spirits and Devils, written in the Raign of Queen _Elizabeth_, as also by _Wierus_, Mr. _Scot_, and others; so that we shall not bring all that others have written about this point, but note such things as are most material, and have been less handled or regarded by others, and that in these Particulars.

[Sidenote: _De Civit. Dei_, _lib._ 18. _cap._ 18. _pag._ 583.]

[Sidenote: _De Spirit. anim._ _cap._ 26.]

[Sidenote: _Hist. nat._ _l._ 8. _c._ 22. _p._ 114.]

1. It is taken to be a great matter with some, because St. _Augustin_ seemeth to favour this opinion of transformation, and tells us this: _Si enim dixerimus ea non esse credenda, non desunt etiam nunc, qui ejusmodi quædam, vel certissima audisse, vel etiam expertos se esse asseverent_. And then saith: “And we, when we were in _Italy_, did hear such things of a certain Region of those parts, where certain Women that kept Inns, being skilled in these Arts (they did say) were wont to give in Cheese to Travellers that they could get to take it, whence forthwith they were turned into Juments, and carried necessary burdens, and when they had done, did again return unto themselves, but that while they had not a bestial, but rational and humane understanding.” And yet concludeth: _Hæc vel falsa sunt, vel tam inusitata, ut meritò non credantur_. To which we shall return these short answers. 1. Though St. _Austin_ were in many things a very Learned man; yet being but a man, might and did erre, not only in this point, but in many others. 2. His Reasons to prove it by are weak and groundless. 3. He speaketh nothing of his certain and peculiar knowledge, but by common fame and hear-say; and therefore the matters alledged to be done, are not credible. 4. He confesseth that they are either false, or so unusual, that they are not worthy to be believed. 5. And when he hath said all he can, he concludeth these Transformations (if any such were) to be but phantastical, that is, to seem so, but not really to be so, and what he meaneth by a phantastical appearance, is not easie to judge, whether it were a delusion of the Phantasie within, or of the senses without. 6. But in another place he telleth us this: _Non est credendum, humanum corpus Dæmonum arte vel potestate in bestialia lineamenta converti posse_; so that here is St. _Austin_ contradicting himself, or else he concludeth nothing. 7. But his learned Commentator _Ludovicus Vives_ doth not give credit to those vain and lying Fables, but confuteth them by the Authority of Pliny (who might have given St. _Austin_ satisfaction, if he had read him) who tells us roundly: _Homines in lupos verti, rursumq; restitui sibi, falsum esse confidenter existimare debemus, aut credere omnia quæ fabulosa tot seculis comperimus_. And further saith: _Mirum est, quò procedat Græcia credulitas. Nullum tam impudens mendacium est, ut teste careat._

[Sidenote: Gen. 19. 26.]

[Sidenote: _Antiq. Judaic._ _l._ 1. _c._ 12. _p._ 17.]

[Sidenote: Exod. 4. 3, 4.]

[Sidenote: Exod. 7. 9, 10, 20.]

[Sidenote: Exod. 7. 20, 21.]

[Sidenote: Job. 2. 9.]

2. For essential Transformations we have examples in the Sacred Scriptures, but these not wrought but by a divine Hand and an omnipotent Power. And such was that of _Lots_ Wife, who looking back contrary to command, was turned into a Pillar of Salt, _& fuit in statuam salis_, as _Arias Montanus_ renders it, which accordeth with the Hebrew exactly, the vulgar Latine and others say, _versa est in statuam salis_: and this by the divine finger was a real transubstantiation, especially in respect of her body, the substance of which was really changed into an absolute Pillar of Salt, without regression or returning back to what it was before, but remained so still, and was standing in the days of _Josephus_, if credit may be given to what he writeth. Another example we have in _Moses_ his Rod, which God commanded him to cast upon the ground, _and he cast it upon the ground, and it became a Serpent, and Moses fled from before it. And the Lord said unto Moses, Put forth thine hand, and take it by the tail. And he put forth his hand, and caught it, and it became a rod in his hand._ This Rod afterwards _Aaron_ threw down before _Pharaoh, and it became a Serpent, and swallowed up the rods of the Wise-men and Sorcerers, and it afterwards became a rod again_, and _Aaron_ used it in working some of the rest of the Miracles. So that this was so true a transformation, that _Moses_ himself was afraid when he saw the Rod a Serpent, that he fled from before it; and that it was a real change, appeared in that it swallowed up the Rods of the Magicians, and still afterwards became a Rod again. So likewise all the Waters in _Egypt_ were really changed into blood: And our Saviour did really change the Water into Wine at the Marriage in _Cana_ of _Galilee_. And all these were true and real transubstantiations, which neither Devils nor Witches can perform, as appeareth by these unanswerable Arguments.

1. All real Transubstantiations are wrought and performed by a divine and omnipotent Power: but Devils and Witches have no divine nor omnipotent Power. Therefore Devils or Witches cannot work or perform any real Transubstantiations.

2. All Beings that work real Transubstantiations, must work contrary and different from that order and course that God hath established in Nature: but Devils and Witches cannot work contrary and different from that order and course that God hath established in Nature. Therefore Devils and Witches cannot work any real transubstantiations at all. Let all the Witchmongers in the World answer these Arguments, if they be able.

[Sidenote: Mat. 17. 2.]

[Sidenote: Mar. 9. 2, 3.]

[Sidenote: Luk. 9. 28.]

[Sidenote: Rom. 12. 2.]

[Sidenote: 2 Cor. 3. 18.]

[Sidenote: Luk. 9. 29.]

[Sidenote: Exod. 34. 33, 34, 35.]

3. We find also external Transfiguration, as of Christ in the Mountain; for the Text saith, in St. _Matthews_ Gospel: _And he was transfigured before them, and his face did shine as the Sun, and his raiment was white as the light_. And _Mark_ saith: _And he was transfigured before them, and his raiment became shining exceeding white as snow: so as no fuller on earth can white them_. And St. _Luke_ saith: _And as he prayed, the fashion of his countenance was altered, and his raiment was white and glittering_. The word used in those places for the transfiguring or altering of his face by St. _Matthew_ and St. _Mark_ is μετεμορφώθη, from μετὰ _trans_, and μορφὴ _forma_, _figura_, the outward form, shape, figure, or lineaments; and this word is also used for the change or transforming of the mind, will, desires, and affections: For so the Apostle saith: _And be not conformed to this world: but be ye transformed by the renewing of your mind_. And again he saith: _We behold as in a glass the glory of the Lord with open face: and are transformed into the same image from glory to glory_. But St. _Luke_ instead of this word expresseth it thus: τὸ εἶδος τοῦ προσώπου αὐτοῦ ἕτερον. _Tremellius_ renders it: _Transformatus est aspectus vultûs ejus_. And _Beza_: _Species vultûs ejus alia_, which is nearest the Greek. So _Moses_ face, when he had been with the Lord upon the Mount, the skin of it did shine, so that he put a veil upon it, when he spoke to the people, and put it off when he went in to speak unto the Lord. So that these were external alterations of both Christs and _Moses_ face, by appearing glorious, resplendent, and shining like the Sun, and this was wrought by a divine hand and power. From whence we may note,

1. That though Christ was thus gloriously transformed (for so the word doth bear) yet we are not to imagine, that Christ was essentially changed into some other substance or nature; no, but that he was rather made there most resplendent in glory.

2. And where the Apostle wisheth the _Romans_ to be transformed: Is it to be essentially transformed into any other substance or natural thing? Nay not so, but effectively into some other more sacred qualities, by the renovation of their inward mind. And again where he saith: _And are transformed into the same image from glory to glory_. His meaning is not, that we are essentially transformed into the very image of God; for so should he very shrewdly confirm that foolish opinion of some, who hold that men are deified in God, and that God also is hominified in men: But his purpose is, that we (by the operation of the holy Spirit) should proceed and grow (by degrees) from glory to glory, until we be truly conformed unto the similitude of that same glorious Image of God wherein we were first created; and so intendeth no essential transformation at all.

[Sidenote: _Observ. medic._ _pag._ 80, _&c._ _Id. pag._ 129.]

3. We are here to note the difference betwixt this Transfiguration, and that which may proceed from natural causes, as passions, affections, or diseases; and also from artificial or counterfeited Transfigurations. For it is wonderful to behold, how anger and rage doth alter the faces and countenances of some, and so grief, sorrow, despair, and the like, in others, causeth horrible changes all over the external parts both of the face and body. Neither is any passion more prevalent than deep-rooted fear mixed with despair, as hath been manifested in some, that in a short time, nay even in the space of one night have had their hair, that formerly was black, turned into gray or white, as is testified by Authors of unquestionable veracity. And for diseases, it is almost incredible to think, what strange alterations Madness, Frenzy, the bitings of a mad Dog, Melancholies (especially that kind which Physicians call _Lycanthropia_, which is so wonderful, that it hath made many dotingly believe, they were really transformed) will produce and bring forth. Examples of which at large may be seen in _Schenckius_; of which we shall speak more fully anon, as also of artificial and counterfeited Transfigurations: and that Devils nor Witches can perform no such Transfigurations as this of Christ and _Moses_, is manifest by the Arguments laid down before, because these were brought to pass by a divine Hand and an omnipotent Power, which Devils and Witches have not, and therefore cannot operate any such things.

[Sidenote: 2 Cor. 11. 13, 14, 15.]

[Sidenote: 1 Cor. 7. 31.]

4. Moreover in the Scripture there is mention of counterfeit, simulated, and hypocritical transformation, such the Apostle mentioneth in these words, speaking of the false Apostles: _For such are false Apostles, deceitful workers, transforming themselves into the Apostles of Christ_. And no marvel, for Satan himself _is_ transformed into an Angel of light. Therefore it is no great thing, if his Ministers also be transformed as the Ministers of Righteousness, whose end shall be according to their works. The word there thrice used is from μετασχηματίζω, which cometh from ἕχω _habeo, possideo, teneo_, and from thence σχῆμα _habitus_: so that the compound Verb properly signifieth _effingo, assimulo_, and so of necessity must signifie in these three places. So the Apostle saith in another place: _The form of this world_, σχῆμα, _passeth away_, that is, the fashion, condition, custom, or usage of the world passeth away. This place of Scripture concerning Satans transforming of himself into an Angel of light (though plain in it self) hath been and still is most usually alledged by Witchmongers, to prove the Apparitions of Devils by: For thus they commonly argue; “If Satan can transform himself into an Angel of Light; much more (arguing _à majore ad minus_) into any other shape, and so may easily appear in the form of a Cat, Dog, or in any other shape whatsoever”, and this they think to be an invincible Argument. This way of argument were of force, if the Apostle in this place had meant or intended any real or essential transformation; but that this is not the meaning of the Text, we shall prove by these following Reasons.

[Sidenote: _Reas. 1._]

[Sidenote: Joh. 12. 5, 6.]