Part 2

Chap. 8. _Of the Woman of_ Endor _that pretended to raise up_ Samuel, _and of some other places in the Scriptures, not handled yet, and of some other objections_. p. 165.

Chap. 9. _Of Divine permission, providence and prescience._ p. 183.

Chap. 10. _Whether faln Angels be corporeal, or simply incorporeal, and the absurdity of the assuming of Bodies, and the like consequents._ p. 197.

Chap. 11. _Of the knowledge, and power of faln Angels._ p. 215.

Chap. 12. _If the Devils or Witches have power to perform strange things, whether they do not bring them to pass by mere natural means, or otherwise? And of_ Helmont’s _opinion concerning the effects caused by Devils or Witches_. p. 241.

Chap. 13. _That the ignorance of the power of Art and Nature, and such like things, hath much advanced these foolish and impious opinions._ p. 267.

Chap. 14. _Of divers Impostures framed and invented to prove false and lying miracles by, and to accuse persons of Witchcraft, from late and undeniable authorities._ p. 270.

Chap. 15. _Of divers creatures that have a real existence in nature, and yet by reason of their wonderous properties, or seldom being seen, have been taken for Spirits and Devils._ p. 279.

Chap. 16. _Of Apparitions in general, and of some unquestionable stories, that seem to prove some such things. Of those Apparitions pretended to be made in Beryls and Crystals, and of the Astral or Sydereal Spirit._ p. 288.

Chap. 17. _Of the force and efficacy of words or charms, whether they effect any thing at all, or not, and if they do, whether it be by natural or diabolical virtue and force._ p. 321.

THE

DISPLAYING

OF SUPPOSED

WITCHCRAFT.

CHAP. I.

_Of the false, irrational, and unchristian Censures, that have been, and yet are, cast upon Learned men, for writing of abstruse Subjects: As also for treating of Apparitions and Witchcraft, especially if they crossed the common stream of vulgar Opinion._

Being about to treat of the mysterious and abstruse Subject of Witches and Witchcraft, I cannot but think it necessary (especially to make the things we handle more plain and evidential) to imitate Architectors, who when they intend to raise some fair Fabrick or Edifice, do not only provide themselves of good and lasting Materials, but above all take care to lay a firm and sure foundation, which they cannot well accomplish, unless the earth and rubbish be removed, that a firm ground for a foundation may be found out. So before I lay the foundation of what I intend in this Discourse, I shall labour to remove some censures and calumnies, that are usually cast upon those learned persons that labour to unmanacle imprisoned truth, and to adventure to cross the stream of vulgar Opinion, backt with seeming Authority, Antiquity, or universality of Votes, especially if they have intermeddled in Subjects occult and mysterious.

And these Censures (how unjust soever) have often deterred the most able and best learned from divulging their opinions, or publish their thoughts upon such difficult and intricate matters, which (I conceive) ought not to be done for these reasons.

[Sidenote: _Reas. 1._]

1. Because the best part of a man, as naturally considered, is his Courage, Resolution, and Magnanimity, which should make him resolute and couragious to declare and maintain, what he upon sound and rational grounds apprehends to be truth, and not at all to fear the censure or judgment of others, who may have had no better means to inform themselves, or perhaps have been less diligent, and however are subject to the same errours and mistakes of Mankind, who must all confess the verity of that unerring Oracle, _Humanum est errare_. And therefore he must needs be a person of a poor, base, and low spirit, that doth conceal his own sentiments of the truth, for fear of the censure or calumnies of others.

[Sidenote: _Reas. 2._]

[Sidenote: _August. de Agone Christi._]

2. He that is afraid to declare his thoughts, for fear of censure or scandal, must of necessity be very weak in his Morals, as having little affection for verity, which is the chief object of the intellect, and consequently ought above all things to sway and lead the affections. And to be frighted from owning or declaring of the truth, for fear of the vain, aery, groundless, and erroneous censures of others, must needs speak a man weak in the grounds of Morality, and to have small affection for vertue, whole guide is verity. The Learned Father said exceeding well to this purpose: _Qui veritatem occultat, & qui prodit mendacium, uterq; reus est. Ille quia prodesse non vult, ipse quia nocere desiderat._

[Sidenote: _Reas. 3._]

[Sidenote: Prov. 23. 23.]

[Sidenote: _Gregor. Homil._]

[Sidenote: _Chrysost. sup. Math._]

3. He that conceals the truth that he knows, for fear of the censures of others, must needs have little of Christianity in him, for we are commanded to buy the truth, and not to sell it; but for a Christian to conceal the truth, and not to dare to declare and defend it, for fear of the vain and perishing censures of men, is to make absolute sale of the truth, and that for the worst of all prises that can be. For what a weightless and worthless prise are the judgments and opinions of vain man, whose breath is in his nostrils, and whose life is but a vapor, that a Christian should, for fear of such vain censures, be afraid to declare or defend the truth? Therefore let the subtil Politicians and _Machiavillians_ of this Age, who have in a manner turned the truth of the Christian Religion, and the most certain Rules of Providence into Atheism, and becom’d vain Idolaters, to sacrifice to the falsely adored and deified fancies of their own craft and cunning, think or say what they please, yet the rule of pious _Gregory_ will ever hold true: _Ille veritatis defensor esse debet, qui quum rectè sentit, loqui non metuit, nec erubescit_. And that of _Chrysostom_ ought never to be forgotten by a good Christian, and one that fears God, who saith: _Non solùm proditor est veritatis, qui mendacium pro veritate loquitur: sed qui non liberè pronuntiat veritatem, quam pronuntiare oportet, aut non liberè defendit veritatem, quam defendere oportet_. But as there have been some that have been affrighted with the feigned Bugbears of malevolent mens censures and scandals; so there have been others, to whom Nature hath given greater Magnanimity, who were better principled in their Morals, and better rudimented in the Christian Religion, that have scorned and undervalued those censures as vanities and trifles, and these were those

——_Quos Jupiter æquus amavit, Et meliore luto finxit præcordia Titan._

These were those that for the advancement of Truth and Learning, and the benefit of Mankind durst undertake

_Ire per excubias, & se committere Parcis_.

And feared not the tempestuous storms of venemous tongues, or malicious minds, of which we shall here enumerate a competent Catalogue.

[Sidenote: _Præf. in Harvæi Exerc. Anat._]

[Sidenote: Pag. 3.]

1. In the first place we need not travel far, either in regard of time or place, to find Precedents of such as have undergone no small censures and subsannations for vindicating Truth, and labouring the advancement of it, though against common and deep-rooted Opinion. So ill entertainment new Inventors and Inventions have always found amongst the present Masters of several Professions, and those that made the World believe, that they alone had gained the Monopoly of all Learning. Our learned Countryman Doctor _Hackwell_ in his Preface to his Apology, hath sufficiently proved this particular: whose profound Piece of proving no decay in Nature (a truth now sufficiently known, and assented to) found no small opposition, both from the Learned in Theology, and other persons, and underwent many sharp censures, until men had more considerately weighed the strength and cogency of his Arguments, which carry sufficient evidence to confute rational persons. Our learned and most industrious Anatomist Dr. _Harvey_, who (notwithstanding the late Cavils of some) first found forth and evidenced to the World that rare and profitable discovery of the Circulation of the Blood, did undergo the like Fate: who for eighteen or twenty years together did groan under the heavy censure of all the Galenists and expert Anatomists almost in _Europe_, and was railed upon, and bitterly written against, not only by such as _Alexander Rosse_ and Dr. _Primrose_, but by _Riolanus_ and others, and not forborn by that famous Physician of _Roterodam_, _Zacharias Sylvius_, who ingenuously confesseth thus much: _Primum mihi inventum hoc non placuit, quod & voce & scripto publicè testatus sum; sed dum postea ei resultando & explodendo vehementiùs incumbo, refutor & ipse & explodor: adeò sunt rationes ejus non persuadentes, sed cogentes: diligenter omnes examinavi, & in vivis aliquot canibus eum in finem à me dissectis, verissimum comperi_. Which was a most candid and free retractation and confession of his own errours, and may be proposed as an example to all rash and unadvised Censurers. Neither could this most clear and evidential Verity (which falls under ocular Demonstration and manifest Experiments) find countenance in the World, until that _Wallæus_, _Plempius_, and divers other judicious and accurate Anatomists, had sound the truth of _Harvey_’s opinion, by their own tryals and ocular inspection: so difficult it is to overthrow an old radicated opinion. For I have known some years ago, that a person for owning or maintaining the Circulation of the blood, should have been censured and derided, as much by other Physicians, as one should be now for denying the same: so hard it is to root out an opinion (though never so false and groundless) if once setled in the brains of many, and hath had a long current of continued reputation and belief. And it is much more to consider the ignorance, stupidity, and perversness of those, that in this Age of Knowledge dare take upon them to censure (nay to condemn) that Society of persons, and their endeavours, who have a just, pious, merciful, and learned King for their Founder, and the greatest number of Nobility and Gentry, renowned both for divine and humane Knowledge, that can be chosen forth of the three Nations for their Members, and whose undertakings and level are the most high, noble, and excellent that ever yet the World was partaker of. And yet (which may be wondred at) I have not only met with many, that do censure and misjudge their vast and laudable enterprise, but even have been bold to appear in Print to censure and scandalize their proceedings, as is manifest in that Piece styled _Plus ultra_, written by Mr. _Stubbs_ of _Warwick_, wherein he hath effected as much as Dogs do by barking at the Moon. But it is plain, that highness of place, or greatness of parts exempts no man from evil tongues, or bad censures. And to this purpose I cannot but add Dr. _Casaubon_, who as he had a long sickness of body, so doubtless he wanted not some distemper of mind, when in his Treatise of Credulity and Incredulity, he uttered this. “If I may speak my mind (he saith) without offence, this prodigious propensity to innovation in all kinds, but in matters of Learning particularly, which so many upon no ground, that I can see, or appearance of reason, are possessed with; I know not what we should more probably ascribe it unto, than to some sad Constellation or influence.” Alas! poor man, he was so blind, that he could see no ground or appearance of reason for the usefulness of Experimental Philosophy, nor for the Institution of the Royal Society, but must ascribe it to the Stars: it is a wonder why he ascribes it not to natural Melancholy, as he doth almost all strange Effects, in his Book of Enthusiasm or why not unto Demons or Witches, as he doth the most things in the Treatise quoted.

2. That learned and painful person _Renatus des Cartes_, who brought in, revived, and refined the old Doctrine of Atoms, ascribed to _Democritus_, and other of the Ancients, found for a long time much opposition; insomuch that when he lived at _Utrecht_ in _Holland_, the Aristotelian Professors of that University became so inflamed with envy at him, that their Scholars raised the Rabble of the City at the sound of a Bell, to drive him out of Town. And yet this mans Philosophy hath had the luck to triumph in that University, where so much contempt was poured upon him; for _Henricus Regius_, the publick Professor of Physick there, hath published a Book of Natural Philosophy, agreeable to the Principles and design of _Des Cartes_: and is in a manner generally received and applauded; and by the honourable Mr. _Boyle_ much made use of, and by him styled the Corpuscularian Philosophy. So was not that most learned and diligent Mathematician _Galalæus_ imprisoned for seeing more than others could by the help of his Optick Glasses, losing (as one saith) his own liberty in Prison, for giving the Earth liberty to fetch a round about the Sun? And yet now to what great height of improvement are Telescopes arrived unto, and what credit is given to the Observations made with them? though in their birth their first Author and User so much opposed and punished; for all Inventions that are new (as well as Opinions) are in their beginnings opposed and censured, not considering, that all acquired Knowledge, and all Arts and Sciences were once new, and had their beginnings.

3. When _Josephus Quercetanus_ and Sir _Theodore Mayern_ did labour to introduce the practice of Chymical Physick into the City of _Paris_, what cruel censures and scandals did they undergo by all the rest of the Physicians of the Colledge, so that they were accounted illiterate and ignorant Fellows and dangerous Empiricks, not fit to practise in the King of _France_ his Dominions, and so were sentenced by the Colledge, and prohibited to practise? So far did ignorance, self-interest, and blind malice prevail against these two persons, of so much Worth and Learning, insomuch that the former was made Physician to the King of _France_, and lived to see despised Chymistry to flourish, where it had been most contemned, himself to be honoured, and his Chymical Works to be published, and to be had in great and general esteem with all that were Lovers of Learning. The latter likewise out-lived the malice of all his enemies, and saw himself advanced to be Physician to two potent and renowned Kings of _England_, and to have the general practice of the most of the Nobility and Gentry of the Kingdom, and to live to a fair old age, and to dye vastly rich. So that even the bravest men, for their noble endeavors for the good of Mankind, have always found harsh usage.

[Sidenote: _Mund. subter._ _lib._ 11. _sect._ 2. _pag._ 277.]

[Sidenote: Prov. 26. 12.]

[Sidenote: _Hist. Magic._ _c._ 14. _p._ 177.]

[Sidenote: _De Arte Lullian. Præf._]

[Sidenote: _Vide Relat. Paris. impres. Gallicè, 1631._]

4. It hath fared no better with divers persons that have written of abstruse and mysterious Subjects, such as were _Arnoldus de Villa Nova_ and _Raimundus Lullius_, who, because they handled that secret and sublime Art of the Transmutation of Metals, were by the ignorance and malice of _Francis Pegna_ and the _John Tredeschen_ of _Rome_, _Athanasius Kircherus_, with some others, branded with the name of Magicians, taken in the worst sense. _Facile est reprehendere & maledicere_, so apt are men through over-weening pride and self-conceitedness, as though they were ignorant of nothing, to take upon them to censure all things, when Artists only are fit to judge of those proper Arts, in which they are verst and bred in, and not others: For it is not sufficient for a man to be verst in many parts of Learning, but also in that very Science or Art, in which the Question is propounded: as for Example; Suppose a man to be well read in School Theology, Metaphysicks, Logick, Grammar, Rhetorick, Ethicks, and Physicks, yet for all this how unable were he to resolve one of the difficultest Propositions in _Euclid_? no more can any person, though never so generally learned, if he perfectly do not understand the method, terms, ground, matter, and end of the Writers in mystical Chymistry, be any competent Judge of their Art, nor of the nature of Transmutation. And this might justly have bridled _Kircher_, and many other rash and vain Censurers to hold back their judgment, until they perfectly understand the matter, about which they are to give judgment, and to have considered that Maxime of the wisest of men: _Seest thou a man wise in his own conceit? there is more hope of a fool than of him._ But notwithstanding these groundless slanders against _Arnoldus_, that he was guilty of Diabolical Magick, from which the Pen of learned _Nandæus_ hath totally discharged him, though he otherwise (according to his petulant humor and prejudiced opinion against the Art of Transmutation, of which he was no competent Judge, for the reason foregoing) cast some unworthy reflections both upon him, and _Lully_, yet he confesseth (which is but the bare truth, as every learned Physician doth sufficiently know, that have heedfully read his Writings of the Art of Medicine) in these words, “That it is certain, he was the learnedest Physician of his time, equally acquainted with the Latine, Greek, and Arabian Tongues, and one whose Writings sufficiently witness his abilities in the Mathematicks, Medicine, and Philosophy, the practice whereof gained him favour and imployment about Pope _Clement_, and _Frederick_ King of _Sicily_, who certainly would never have made use of him, if he had thought him a Conjurer or Magician, such as many judged he was.” As for _Lully_ (notwithstanding the malevolent froth of some rash, malicious, and ignorant Writers) he was guilty of no other Magick but what was natural, lawful, and laudable, as his profound and learned Works (if his blind Adversaries had ever taken pains to have perused them, who frequently censure and condemn those things they never saw, read, or understood) do witness beyond all exception, and is all justified by the testimonies of so many learned and judicious persons, that more cannot be said to his praise and vindication. The most of his learned Works being kept in the Library at _Oxford_, written in an ancient hand: which would never have been done, if they had not been highly esteemed and prised. For as _Zetznerus_ the great Stationer of _Stasburgh_ saith: “_Tantæ suo fuisse ævo authoritatis atq; æstimationis legitur, ut justissimi Arragonum Reges eum in privilegiis eidem concessis, magnum in Philosophia magistrum, & mirandarum artium & scientiarum authorem nominârint_.” Lastly, one Father _Pacificus_ in his Journey from _Persia_ 1628. came into the Isle of _Majorca_, where _Lully_ was born, and to his great admiration found the Statue of _Lully_ there in Wood curiously coloured, and he honoured as a Saint (whom he had before judged an Heretick) as also a Society of Professors following the Doctrine of _Lully_, and called _Raymundines_ or _Lullists_, and that they affirmed, that by Divine illumination he had the perfect knowledge of Nature, by which he found out the universal Medicine, by a certain _Aurum potabile_, by which he prolonged his life to the 145. year of his age, in which year he suffered Martyrdom. This I have produced to shew how inconsiderately and ignorantly the best learned of an Age may be, and often are wrongfully and falsely traduced and slandered, which may be a warning to all persons to take heed how they pass their censures, until they understand perfectly all that is necessary to be known about the Subject they are to give judgment of, before they utter or declare their sentence.

[Sidenote: _Lib._ 1. _de Script. Anglic._]

[Sidenote: _Cap._ 1.]