Part 15

4. That this was only a mental and internal transformation, as are many sorts of Melancholy, especially that which Physicians call _Lycanthropia_, or _Melancholia lupina_, _Rabies canina_, and the like, is most manifest by comparing it with some of these that we have named; of which (though we have related some before) we shall give some few, from Authors of credit and veracity. 1. And first concerning the effects of that Madness caused by the biting of a mad Dog, we have a most sad and deplorable story recited by _Philip Salmuth_, that experienced Physician of _Anhalt_, which we shall here give in English: “Many (he saith) do verily think that the force of this poyson will break out, and appear within a few months or years. But experience doth altogether testifie the contrary. As certain learned Authors do commemorate, that it hath laid hid in some the space of seven years, but in others it hath broke forth in the twelfth. _Guainerius_ also mentioneth a certain person, to whom the _Hydrophobia_ did happen the 18. year after he was bitten by the mad Dog. Moreover (he continueth) a most Noble person of _Hagen_ hath told me, that a certain Noble man was bitten in the face by a little pretty Dog, which he much delighted in, and that the seeds of that poyson, as it were nourished in his bosom for a long time, at the last did suddenly break forth. For after that for some years feeling no molestation nor trouble from that bite, he addressing himself to a Virgin did marry. And the nuptial Supper being ended, and the Bride brought to the Marriage-bed, her Kinsfolks a little after do hear her complaining and lamenting. At which they laughed and jested, thinking it but to be the Venereal sport. But that howling continuing late, they by force do break the barred doors of the Chamber, and enter, and find that the Bridegroom had bitten with his teeth, plainly after the manner of a Dog, the face of the Bride, and also the shoulders and arms, and the fleshy places, and still did not give over the same sort of biting. Being much astonished with this sad spectacle and cruel wickedness, they with an ireful and provoked mind do forthwith slay him: and the new Bride also died the same day.” Though this he had but by relation, yet it was from a person of great quality; and if he had not been reasonably assured of the truth of it, he would never have writ it down amongst his Medical Observations. But this is also attested by other Authors of sufficient credit, of divers of this sort of persons, that have both barked and bitten like Dogs, and this is testified by _Scribonius Largus_ and _Rhases_, as _Baptista Codronchus_ hath cited them; and learned _Sennertus_ tells us this: “That some (if bitten with Dogs) do bark like Dogs, and flye at whomsoever they meet, and that against or besides their will. For (he saith) _Gentilis_ relateth in his Comment upon _Avicen_, that a certain young man troubled with this rabiousness, did exhort his Mother, that she should not come near him, for he could not contain himself but bite those that came near him.” 2. As concerning Wolf-melancholy, we shall only give a short relation or two, the first from _Donatus ab alto mari_, who confesseth that he had seen two: of the one of which he saith: “This person (he saith) having formerly known me, did one day meet me when he was holden with this distemper; but I truly fearing went aside, and he looking at me a little went away. There was with him a multitude of men, and he did bear upon his shoulders a whole thigh and a leg of a dead man: At last being cured he was well, who afterwards when he met me again, did ask me, if I had not been afraid, when he found me in such a place when he was mad: by which it is manifest, that in him the memory was not vitiated.” Another take from that able Physician of _Delfe Petrus Forestus_ in English thus: “A certain Countryman was in the Spring-time seen at _Alemaria_ with an horrid look, and mad, to stay about the Church-yard, and after to enter the Church, and did leap upon a Seat or Plank (as we have seen him) only climbing upwards, and another while downwards with great fury, and never resting in one place. He carried a long staff in his hand, but did strike no body, but did with it beat off the Dogs; for he had his thighs and legs black and ulcered with black cruds or scurff by the biting of Dogs. His whole body did appear squalid, very black, and melancholick, but pale in the face, and his eyes exceeding hollow. From the foresaid signs (he saith) I did judge the man affected with the _Lycanthropia_ or wolfish Melancholy. He never used any Physician that I know of.” And this both this Author, _Schenckius_ and _Sennertus_ do sufficiently confirm from _Paulus_, _Aetius_, _Avicen_, and the like. From all which it is clear and manifest, that _Nebuchadnezzars_ distemper was but as some kind of Melancholy, whereby the imagination was corrupted, and the use of reason and right understanding for the time taken quite away, as saith the Text: _Let his heart be changed from mans, and let a beasts heart be given unto him_. That is, let his thoughts, desires, and affections be made brutish; for by the heart in Scriptures the cogitations, will, and affections are understood, as, _my son give me thy heart_, that is, the love and affections of thy soul and heart. So that when it is said, _Let a beasts heart be given him_, that is, let his mind, thoughts, and affections be made bestial; and so there was a change of the conditions and qualities of his mind and heart, but no real or essential change of his natural heart at all. And in this sense _Tremellius_ doth take it, saying: _obbrutescat, nihil humanum sapiat_, and so doth _Polanus_, _Rollock_, and others understand it; for _Polanus_ saith: _Debuisse animum ejus prorsus obbrutescere, & mentem judiciúmq; animi humani amittere: non enim intelligendum hoc de metamorphosi aliqua in corpore facta, sed de animo tantùm obbrutescente_. So that from these examples it appeareth, that many persons, by reason of Melancholy in its several kinds, have been mentally and internally (as they thought, being depraved in their imaginations) changed into Wolves and other kind of Creatures, and have acted their parts, as though they had been really so, when the change was only in the qualities and conditions of the mind, and not otherwise. And so only was the change of _Nebuchadnezzar_, which notwithstanding _Bodinus_, the Popish Writers, and Witchmongers have falsely and ignorantly taken it to be a real transubstantiation, when it was only mental: so apt are men to mistake and urge things amiss, when it lyes for their own gain or interest. But if these persons that thought themselves really changed into Wolves, had been covered with a Wolfes skin fitted to their bodies, and gone upon all four, and so have acted the parts of Wolves, then it might in all likelihood have more strongly induced them to have believed a real transmutation indeed, though that way neither had there been any change of substance, but only a counterfeit and cunning disguisement: of which we shall here insert (for diversion sake) a pleasant story from the Pen of _Vincent le Blanc_ of _Marseilles_, and leave it to be judged of according to the credit of the Author, which runs thus: “As concerning the _Anthropolychi_, I have not heard (he saith) of any thing so strange, as that the Governor of _Bagaris_, related once to me. He told me, that going with some of his Company from _Lionac_ to _Montpelier_, they overtook an old man with a Sack on his shoulders, going a great pace towards the same Town, a Gentleman of the Company out of charity told him, if he would, one of his Servants, to ease him, should carry his burden for him: at first he seemed unwilling to be troublesom; but at length accepted the offer, and a Servant of the Commanders Chamber called _Nicholas_ took the burden, and being late, every one doubled his pace, that they might get in in good time, telling the good old man, they would go before, and he should find them at the _White Horse_. The Servant of the Chamber coming in with the first, had a curiosity to see what was in the Sack, where he found a Wolfes skin, so properly accommodated for the purpose, that he had a strong fancy to disguise himself in it: whereupon he got it upon his back, and put his head within the Head-piece of the Skin, as ’twere to shew his Masters a Masquerade; but immediately a fury seized him, that in the Hall where they supped, he made straight to the Company at Table, and falling on them with teeth and nails, made a dangerous rude havock, and hurt two or three of them, so as the Servants and others fled to their Swords, and so plyed the Wolf with wounds, that they laid him on the ground, and hurt in several places. But as they looked upon him, they were amazed when they saw under the Skin a poor Youth wallowing in blood. They were fain to lay him presently on a Bed, taking order for his wounds and hurts, whereof he was recovered; and was long before he could be cured: But this cured him of the like curiosity against another time. The Company by this means had but a bad seasoned Supper, and many of them were sick either of hurt or apprehension. For the old man Wolf, ’twas not known what became of him; but ’tis probable, that hearing of this tidy accident, he was cautious to appear.” Now if this relation be true, as there is nothing in it that seems either impossible or improbable, but that it might, then from it we may observe these two things. 1. To consider for what end the skin of the Wolf was so fitted and prepared, which might be to act some part of a Tragedy or Comedy in, or in sport to fright some persons withal; but then it is not likely, but that the old man would have appeared and sought for it again, which he might have done without fear or danger. But I rather conjecture it was for some more pernicious purpose, as in that disguise to fright Travellers and Passengers, that thereby they might (for without doubt the old man had other Companions) more securely rob them, and so escape, and not be discovered or apprehended, which might make him afraid to be seen, or to seek it again. 2. We may note the curiosity of the young man, and the strength of his fancy, being moved to see himself, so fitly to appearance, to be so like a Wolf, and not to the steams flowing from the Wolfes skin to work upon his imagination, which we leave to the inquisition of Naturalists, that live in Countries where Wolves are, to make tryal of.

So having sufficiently disproved their supposition or assumption, that _Nebuchadnezzar_ was essentially transformed into a beast, we shall also shew the consequence that (if it had been true) they would draw from it, to wit, that if _Nebuchadnezzar_ were really transformed into a beast, much more may the Devil transform himself into the shape of any Creature, and may change Witches into Cats, Dogs, Hares, and the like, which can by no true Rules of Argument be good, because it stands upon divers, or rather contrary efficients, namely God and the Devil. The one having of himself an absolute and indeterminate power, and therefore of himself able to work what he will, where, when, and howsoever best pleaseth himself. And so by consequence he might (if it had so seemed good in his wisdom) have essentially transformed _Nebuchadnezzar_ into an ox. The other (the Devil I mean) he hath only a finite and limited power, and therefore utterly unable of himself to accomplish any one work beyond the bounds of that power: and so by consequence he cannot possibly transform himself essentially into any Creature whatsoever, without a special power from God. Lastly we shall conclude all with this binding Argument: what transubstantiations soever are wrought, the thing transformed ceases to be what it was before, both in nature, and properties, as _Lots_ Wife being transubstantiated into a Pillar of Salt, did cease to be flesh, blood, and bones, as she was before, and lost all the properties of humane Nature. So if Devils or Witches be transubstantiated into other Creatures, they cease to be what they were before both in Nature and Properties. And then by consequence the Devil should cease to be a Devil in Nature and Properties, and the Witches should cease to have humane Nature and Properties in them.

Having laid down these positive Arguments, we shall in the next place shew the horrid absurdities of these Tenents, to wit, of holding a visible Contract, that the Devil sucks upon the Witches bodies, that they have carnal Copulation together, or that they are essentially changed into Cats, Dogs, or Hares, or that they can flye in the air, or raise storms or tempests, and kill men or Cattel, and the like, and that in this order.

[Sidenote: _Absurd. 1._]

[Sidenote: 2 Pet. 2. 4.]

[Sidenote: Jude 6.]

[Sidenote: Mat. 8. 31, 32.]

[Sidenote: Mar. 5. 9. to 14.]

[Sidenote: Job 1. 11, 12. 2. 5. 6.]

[Sidenote: Joh. 19. 11.]

[Sidenote: _Rolloc._ _in loc._]

[Sidenote: Isa. 38. 29.]

1. These Tenents do derogate from the Wisdom and Power of God in his Government of the World by divine Providence, because by these it is supposed that the Devils and Witches do operate what, when, and howsoever it pleaseth them, and so the life and estate of all Creatures should be in their power to afflict, torment, or to destroy when they please, which is both false and blasphemous. For the Devils and wicked men are enemies and rebels against God, but yet conquered, and imprisoned, and chained close up by his Almighty Power, that they are not able to act any thing at all (except the evil of their own wills) nor put that into execution, but as far as God doth license and order them, which we shall make plain in these two particulars. 1. _The Devils are kept, in chains of darkness unto the judgment of the great day_, that is, though their wills be corrupt, wicked, and evil, and that they have a continual desire, _like a roaring lion, to seek whom they may devour_; yet are they restrained from acting this evil, by the mighty Power of God, and can execute nothing at all, but only as far as God doth order and command them: so the Devils could not by their own power enter into the herd of Swine, until Christ gave to them leave: neither could Satan hurt _Job_ either in his goods or body (though he strongly and earnestly desired it) until he had leave and commission given him from God. No more can Devils or Witches perform these things that are pretended; for it can never be proved that ever God did, or will give them order or leave to perform any such filthy or wicked thing, for which there can be no reason or end assigned why God should order such things to be done, so far different and opposite to the rules of his Justice, Wisdom, and Providence. 2. Nor can wicked persons act what they please, but God doth bridle and restrain them as he pleaseth; for though _Pilate_ proudly thought and boasted that he had power to condemn Christ, or to let him loose, yet our Saviour tells him: _Thou couldst have no power at all against me, except it were given thee from above_. Upon which place learned Dr. _Hammond_ saith thus: “So that thou hast neither right nor power to inflict any punishment on me, were it not that God, who is my Father, hath in his great Wisdom and divine Counsels, for most glorious ends, for the good of the World, determined to deliver me up into thy power to suffer death under thee.” Of which another saith thus: _Verba hæc duobus modis accipi possunt: partim quia omnis potestas est à Deo, & divinâ ordinatione; partim quia qui cum potestate est, nihil planè potest, nisi ex Dei efficaci dispensatione ac providentia_. So this is manifest in the excessive pride and boasting of _Sennacherib_ of his own power, and taking no notice of Gods inevitable Decree in his Providence, that it was he, even the Lord of Hosts that had done it, and of ancient times had formed it, without which _Sennacherib_ could have done nothing; but because he despised Gods Power and Providence, therefore saith the Lord: _Therefore will I put my hook in thy nose, and my bridle in thy lips, and I will turn thee back, by the way by which thou camest_, which was performed by the slaughter of his Army, and the sending him back into his own Country: so little do mens purposes and counsels prevail, when the Lords will and purpose are against them.

[Sidenote: _Absurd. 2._]

2. These Tenents do divert and obstruct the power and practice of Godliness: For while the Saints of God are taught, _that they are to fight the good fight of Faith_; and if they intend to be crowned, they must fight stoutly, and gain the victory, knowing, _that they fight not against flesh and blood, but against spiritual wickedness in high places, and that therefore they are to take unto them the whole Armour of God_: Therefore they knowing that this warfare is spiritual, and against spiritual enemies, and that the weapons both offensive and defensive are also spiritual; therefore they ought always spiritually to watch and stand upon their guard, lest their subtile and cruel enemy the Devil take them unawares, or by his Stratagems surprize them. For he is that old crafty Serpent, that hath innumerable wiles, and while he intendeth one thing, he pretendeth another; and like a cunning Enemy, gives a false Alarm at the one side of the Camp, while he assaulteth another, or making false fires or shews he seemeth to march away, when in the dark of the night he intendeth to fall on. So lest the Christian should be watchful and prevail, he laboureth by false Teachers, which are the Magicians and Sorcerers in the Mystery, to draw them from their vigilancy, by possessing their minds with these lying Tenents, that the Devil comes in the shape of a Cat or a Dog to a Witch, and bargains with her, and the rest, that whilst they are set at gaze to look for him in a bodily shape, they are made negligent in their spiritual watch, and so are diverted from the spiritual combate, and thereby the power and practice of Godliness is diverted and obstructed. Therefore we are to give heed unto the counsel of the Holy Ghost; to resist the Devil in his spiritual assaults with the spiritual weapons that God bestows upon us, and not to give heed to old Wives Fables, or the false Doctrine of Witchmongers, that make us watch for the Devil where he is not, and in the mean time not to resist him where he is, and that is within effectively in a spiritual manner, for he worketh in the children of disobedience, and therefore a Devil within us is more to be feared, than a Devil without us.

[Sidenote: _Absurd. 3._]

[Sidenote: Considerat. about Witchcraft, pag. 95, 96.]

3. These Tenents do uphold that horrid, lying, and blasphemous opinion, that our blessed Saviour did cast out Devils by _Beelzebub_ the Prince of Devils: For when they could not deny, nor disprove the plain and open matters of fact, that our Saviour did really cast out Devils, then they devilishly invented and vented, that though he did so, yet it was but by the help of the Prince of Devils, with whom he had a compact, and so wrought by the greater power to over-power the less. Concerning which Mr. _Glanvil_ is pleased to tell us this: “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 tax so severely.” But by Mr. _Glanvils_ leave we must affirm, that though it be a bold assertion, yet it is not true; for our Saviour doth absolutely confute the supposition both in the general, and also in reference to himself, by shewing the absurdities of it, and that by these Arguments.

[Sidenote: _Vid. Dr. Hammond in Math._ 12. 25, _&c._]

[Sidenote: _Vid. loc. citat._]

1. They supposed that the Devils had a Prince or a Ruler that was able to cast out Devils that were his Subjects, and inferior unto him, to which his answer is: _Every Kingdom divided against it self is brought to desolation, and every City or house divided against it self cannot stand. And if Satan cast out Satan, he is divided against himself, how shall then his Kingdom stand?_ Upon which a most learned Author doth thus paraphrase: “If any King mean to uphold his Kingdom, he will not quarrel and fall out with his own Subjects, and cast them out, which are doing him service; such divisions and civil dissentions as these will soon destroy his Kingdom, and therefore cannot probably be affirmed of any prudent Ruler or Prince. And Satans casting out Devils which are about his business (possessing those he would have possest) would be such a civil dissention as this, and a breach.” From whence he necessarily concludeth, that either Satan doth not cast out Satan, or else that his Kingdom is divided, and cannot stand, but come to desolation. But Satans Kingdom is not destroyed nor brought to desolation; therefore it is not divided against it self, and consequently Satan doth not cast out Satan. Of this passage _Theophylact_ saith: _Quomodo enim Dæmones seipsos ejiciunt, quum magis inter se conveniant? Satan autem dicitur adversarius._ And to the same purpose is that of S. _Chrysostom_: _Si divisus est, imbecillior factus est, & perit: si autem perit, qualiter potest alium projicere?_

[Sidenote: _Vid. Hieron. in loc._]

2. Our Saviour saith further: _And if I by Beelzebub cast out devils, by whom do your children cast them out?_ For as the fore-cited Author saith: “Why may not I cast out Devils by the Power and in the Name of God, as well as your Disciples and Country-men, the Jews among you (who being evil are therefore more obnoxious to suspicion of holding correspondence with Satans Kingdom) do, at least pretend to do. When they in the Name of God go about to cast them out, you affirm it to be the Power of God, and so do I. Why should you not believe that of me, which you affirm of your own?” _Si expulsio_ (saith S. _Hierom_) _Dæemonum in filiis vestris Deo, non Dæmonibus deputatur, quare in me idem opus non eandem habeat & causam?_

3. Christ further urgeth: _But if I cast out Devils by the Spirit of God, then the Kingdom of God is come upon you or unto you_. “But if it be indeed by the Power of God, that I do all this, then it is clear, that although you were not aware of it, yet this is the time of the Messias, whose Mission God hath testified with these Miracles, and would not have done so, if it had been a false Christ.” So that he seemeth to conclude thus: “You Scribes and Pharisees seem to acknowledge, that there are real possessions by Devils, and that they may be thrown out, either by the Power of God or the power of Satan. But I have shewed the absurdity, that Satan doth not cast out the Devils his obedient Subjects that are doing his service; and therefore that what I do must be by the finger of God, and that must certainly denote unto you, that his Kingdom is come, and that I am the Messias.”

[Sidenote: _Chrysost. in loc._]