NATIONAL LIBRARY OF MEDICINE Bethesda, Maryland 3\«* v.- -,~2 ' : -v f f ] .oo.-I S'looiW a:..- V „ 3f ?\-> I .:.- ^\v,r l^rV "sURGtON GENERAL'S OFPiCE| L_ 3 t Imprimatur, Jul/29. 1676. Jonas Moore Soc. Regiae Vice-Praefes. S«3 5S* «2KJ S#3 CB3 &2*3 e2£3 MS "* •$> * «$» e-I-* «$> «$* «fl# 4$» «$» «5» *#? THE DISPLAYING OF SUPPOSED WITCHCRAFT. Wherein is affirmed that there are many forts of Uteris ana 3fmpo8te?& AND vers perfons under a paflive ^Delufton of tSMELA^CHOLT and FA^CT. But that there is a Corporeal League made betwixt the DEVIL and the WITCH, Or that he fucks on the Witches Body, has Carnal Cftf^mt^ 9$^ thac Witchet are turned intoCtftf, Dflgi", raife^TFempeitSjror^s office the like, is utterly denied and difproved,..;,. . —,904. rv. Wherein alfo is handled, ___________/__ The Exiftence oi Angels and Spirits, the truth of Apparitions, the Nature of Aftraland Sydereal Spirits^ the force of Charms, and Philters 3 with other abftrufe matters. By John Webfter, Practitioner in Phyfick. Falfe etenim opiniones Hominum praoccupantes, non folkm furdoSy fed& cacosfaewnty it ant videre nequeant, qu& aliis yerfpicua apparent. Galen, lib. 8. deComp. Med. LONDON, Printed by jf. M, and are to be fold by the Bbokfellers in London, i 6 *f J* "' ':■& > " V\ s To his Worfhipful and honoured Friends Tho- mas Parser of Braijholme, John -Ajheton of the Lower-Hall, William Drahg of Barnnldf- wicl^coat 5 William Johnson of the Grange y Henry Marfden of Gisbnrne Eiquires, and his Majeftics Juftices of Peace and Quorum in the Weft-riding of Tor\jhire. WorThipful Gentlemen and honoured Friends, ]^ Do not dedicate this piece of my Labours unto you 5 there* by to beg proteSlion for it, as fearing either its weah^ i nefs, or the malevolent cenfures of the ignorant; for ^ 1 very well hpow, and have experienced, that it is the ufual property of idle and pragmatical perfons to pie a fe their own malignant humors, with the condemning and fcoffing at the painful lucubrations of others. And I have ever judged that nothing ought to bepublifhed, that lihg a Noun Snbflan- tive cannot ftand by it felf, without being fupportedby any other adjoined help. "Neither is this forth of a vain confidence or an overweening of mine own abilities, though I very will kjiow that fome are as much in love with the brood of their own brains, as others are with the fruit of their loines: Be- caufe I have for many years been as wary and vigilant, as any could be, to watch over my felf, that I might both krtow, and keep a clear diflin&ton, betwixt flattering Phantafte, and true and found judgment. But IJball in brief Jhew you the true reafons of my prefenting of this poor piece to your reading and judgments, i. Tfce fir ft reafon is, becaufe you have all been Gentle* men, not only well known unto me for many years, as being my near Neighbours, but alfo with whom I have been freely admitted to a Noble and Generous converge, and have been trufied, and honoured by you in your Domefticl^concerns, wherein by my Medical Frofejpon, I might be ferviceable to you, The Epiftle you, or your Families, far beyond my poor Merit and Defert. And having been for many years a due obferver of your de- portments in your places of trufi as Magtftrates, for being but as aftanderby, and looking on, may (perhaps) have noted as much, as thofe that are Gamefters, I was moved to prefent this piece of my labours unto yon, by reafon of that knowledge and acquaintance, rather than toothers, whofe abilities ar.rl integrity I did not fo well under ft and. And (I hope) I may without fufpicion of flattery (of which I am fure both your felves, and others that hgow me, will acquit me, that if I be any way guilty, it is rather in being too plain and open ) fay, that you have been, and are true Patriots to your Coun» trey, and not only Juftices of the Peace, but true confervers of it, and Peacemmak^rs amongft all your Neighbours ', and really this is one of the chief caufes why I have dedicated this Trea- tife unto you. 2. Another reafon is, you have all fully known me, and the moft of the particulars of my life, both my follies and frailties, as alfo my other endowments and abilities, and there- fore in reference to thefe, 1 thought none more fit than your felves, to whom I might tender this laborious piece. For it is not unknown unto you, that (excepting my Phyftcal Pra- ctice, which age and infirmities will notfuffer me very much to attend) 1 have for many years lafi paft lived a folitary, and fedentary life, mini & Mufis, having had mneconverfe with the dead than the living, that is, more with Booths than with Men. And therefore I prefent this Uft> you, as be- ing better able than moft others to whom lam unknown, to judge what lam hh$ or able to perform in fuch ajubjeft as this is. 3. Alfo it is not unknown unto you, that I have had a large portion of Trouble and Perfecution in this outward world, wherein you did not h\e many others ft and aloof off, as though you had not known me, but like perfon s of Jnfttce and true Magnanimity, durft both loo\ upon and affift wronol §dinnocency, though befmeered over with the envious dirt of malicious fcandals, and even in that very conjun&ure of time, when the whole giddy Troop of barring Dogs, and rL venou* Dedicatory, venous Wolves, did labour to devour me. But then, even then did put to your helping hands, and were free to declare, what you knew of mine innocency : which was fo Generous, Noble and Chriftian a 4*W of jufk cdmmiferation, that I fbouldfor ever account my felf a wretched perfon, if I fhould not have deeply impreffed in my breaji and memory, which no time, nor adverfity can ever obliterate. But being in a con- dition that I may truly fay with the Apoftle S Peter, A$yfaof 4 fc?u£"p9/> Silver and Gold have I none (which 1 biow yon expeB not) and therefore the great eft power I have is my weak^ peny thereby to teftife my thanhfulnefs for your unparaUeld kjndnefs. And therefore I offer this Treatife as a perpetual and monumental memorial to all Pofterities, of my gratitude, and your goodnefs. And further, to whom can afubjeSf of this nature be more fuitably and fitly prefented than, to fuch Magiftrates as your felves, who have often occafton to be cumbred and troubled with the ignorant, envious, and fometimes hpavifb accufati- ons againft people fufpefted of Witchcraft, Sorcery, Charming and Inchantment ? Wherein to free the guilty, and condemn the innocent, is equally abominable to the Lord: And there* fore much judgment, caution, care and diligent infpe&ion ought to be ufed in the examining and determining of theft matters\wherein lhave ufed as much perfpicuity andplainnefs as was poffible to diftinguifh betwixt thofe that are Impoftorsy Cheaters, and aBive Deceivers, and thofe that are but under a mere pa (five delufton through ignorant andfuperftitiousedu* cation,a melancholy temper and conftitution, or led by the vaitt credulity of inefficacious Charms, PiBures, Ceremonies and the like, traditionally taught them. The one fort of which de- ferves to be punifbed for cou^ening of the people, and takjng upon them, and pretending to bring topajs things that they have neither skill nor power to perform ', but the other fort rather merit pity and information, or the Phyficians help than any puniflment at all. And I mal^e bold to mind you of this one thing efpecially that in things of this nature great heed ought to be taken of the conditions, qualities, ends and in- tentions of the Complainants and Informers, who are often mofi The Epiftle Dedicatory. more worthy of puniflomentjhan the perfons accufed. For many forth of ameer deluded fancy, envious mind, ignorance andfu- pfrftition do attribute natural difeafes^diftempers, and accidents to Witches and Witchcraft, when in truth there is no fuch mat- ter at all. And Jometimes they counterfeit ftrange fits and difeafes, js vomiting of preternatural and ftrange things, which if narrowly lookt into and examined are but Juglings, and deceitful confederacies, and yet for malice, revenge or f me other bafe ends, do accufe others to becaufers of them. And though you ftjouldfindfome confidently confeffing that they have made a viftble and corporeal league with the De- vil, and that he hath carnal copulation with them, and that he dcth fnch^upon fome parts of their Bodies, and that they are Tran/ubftantiated into Dogs, Cats, and the like, or that they fly in the atr, and raife Tempefts ', yet (Ihope) I have fuffi- ciently proved by the word of God, the true grounds of Theo- ISgu and found reafon, that there never hath been any fuch Witch exiftent in rerum natura, and fo you may kpow what credit may be given to fuch Fables and impofpbilities. So wifhing that you may long live in Health and Happi- nefs, to do his Majefty and your Countrey fervice, which is, and jh all be my faithful prayer for you} Italy leave fubferi- h'wg my felf Your Worlhips moft Faithful Friend, and Devoted Servant John Webfter. THE ■•f\ -M' <. •'•■ ^-'.! v T HE PREFACE'^INTRODUCTION n '3 > ' i'lds*;" : . .-1,7 c:vv r:^ -1:*r\.r ' \ ' ■ ^ ;'H':7 Npwihg certainly that all writingsionce piiblKhed, dde*J qually undergo'onefate,as toftand or fall by thecoma fc" in on e'en fu res, judgments and opinions of Men'-, t he re * ■ fore have I affixtd.no Epithete,as fore-Teeing this Treatife(like a Man once 3t Sea that is'forced to hold oucagainft all \vea- thers)rnuft abide the cenfures of alffortqfperf6n£, how-va*-! rious foevef their minds and principles Be/ ! And though mens* fancies and opinions be ccn^monlya^'di8?ererit!as their facesy yet I fliaHeniiifiei^tefome few general forts, that may feefuf~ flcicnrly conipfchenfive td comprtfe^heJnoft of other fubor^ dinate particulars, and that in this order. : i. Firft, that which a Man hath found true by'ex^eriericein fwch like cafes, may very reasonably induce him toexpecl the like again *, as after I had printed my book of the Hiftory of Metals I met with fonte that Were ho more learned than Par-; rots, who could riot write true Englifli- and whofe greateft skill was in the feveral ways of debauchery, and other poor Pcdanticks that were hardly mafters of Grammar,and yet this creW) and the like were ra'fti and bold enough, to cenfure my painful endeavours, and to feoff at it as a mere collection. And therefore in publifhing of this piece,' whicjjf is a dark and myfterious fubjecl, I may very probably meet with forrie troops of fuch rain ignorants, to whom only I mall return this (harp, but fuitahle refponfion. It is an ordinary thing for ma- ny that never Could (hape a fhoo, to reprove and find fault with the Shoemaker : but fuch wife men (fit only for Gotham) may learn thefe two Proverbs, There is none fo bold as blind Bayard, anc] A Fools bolt is foonfhot, and their hejds may be fitter for Feathers, than the Laurel, and when any of thfcm have made fuch a collection as my former Book, or pub- liflit. fuch a pieceas this, then I (hall give them a better anfwer* and not before,- LaSlucas knon effe dattdas hifce A finis comeden- daSy cum Mis fufficiant cardui. a 24 There :-i -Is .voil The 'Preface, 2. There ire another generation that feem wife in their own eyes, whofe brains are like blown Bladders filled wirh the wind of over-weening and felf-conceitednefs, andthefeufu- allydohuff, fnuff, andpdfFat every thing that agrees not with their Capricious Cockfcombs, when their abilities for the moft part lie in the fcraps they have gathered from the Thea- ters, or from the difcourfes had in Taverns and Coffee-houfes, and if: they can but reach fome pittiful pieces of Drollery and Raillery, they think them felves fit and able to cenfure-4 n£ thing though never read nor fcen, except the Title Page. To thefe I have little to fay, as being but fuch airy and frothy Va- porofo's, as the leaft blaft of found reafon maketh them va* ni(h into fmoak and nothing; but only wifli them to take into ferious confideration, the faying of the Wifeman : See ft thou Prov. 25.12. a man yjfe in fos 0VPn conceit ? there is more hope of a Fool than of him. And the counfel of a learned Father is proper for fueh vain confidents: Exyedit bene timere^quam male fidere ; &< uti- lius eft, ut infirmumfehomocognofcat,utfortisexiftat, quamfor- th viderivelit, &> infirmus emergat. g. There are another fort that are fo critically envious, that they can allow of nothing that is not their own production, and beareth nottheteft of their approbation, and cannot but ftigmatize the labours of others how good or beneficial foe- ever they be, becaufe they fliadow their fame, and tend not "to the advancement of their own reputation: even as divers forts of infe&s do feed upon the excrements of other animals, fo thefe feed their own humours, and pleafe their own fancies by the calumniating,and blacking the labours of others. Thefe being guilty of peevifli morofity cannot look kindly at any thing of anothers, without frowning, diftaft, and cenfuring \ but we have little to fay unto fuch as thefe, but {hall leave them to the gall of their own breads, and the fpleen of their own minds, having neither intended our labours for any fuch nor valuin^heircenfureshow (harpand bitterfoever they be.* For nulla pelicitas tarn magna eft, ut malignitatis dentes vitare poffit. And therefore it is difcretion to bear that patiently for which humane prudence can find no remedy. 4. Others there are who are grown obfiinate in their minds and or Introdu&ion. and wills, concerning Spirits, Apparitions, Witchcraft, Sor- cery, Inchantmenr, and the like, and arc grown pertinacious and refolute to flick to and hold thofe opinions that thev have irrtbib: d through ignorant education : not confiderin;/ that perfeverance in a good caufe, and well grounded opinion is laudable and commendable, but pertinacioufnefs in a bad and ill grounded tenent, is as bad andhurtfuh And ic is eve- ry wife mans duty to ftudy the cultivation and improvement of the goods of the mind,and never to be afliamed to learn that of which they were ignorant before. For the minds of meri are not only darkned in the fall of Adamy but alfo much mil- led, by the fucking in of errors in their younger and more unwary years, from whence they ought to endeavour with might and m?in to extricate and deliver themfelves. But he that is wilfuHy fetled upon the lees and dregs of former opi- nions, though never fo erroneous, hath (hue forth all further light from mining into his underftanding, and fo is become wilfully blind. Fo fuch as thefe we (hall only propofe the ex* ample and practice of the Apoftle, who faith : When Iwas alQo*'^lU child, 1fpake as a child, I under flood as a child, I thought as a childiBut when I became a man,lput away childijb things. And I ad vife them not to refufe the counfel of$. A ugaft ine,who faith* Ad difcendum quod opus eft,nulla dtasfera videripotefl : quia etfi fenes magis decet djcere quam difcere ', magis tamen decet difce- re, qu am ignor are. And they need not be afhamed to imitate Socrates, who did wax old every day learning fomething. 5. As we have not intended this Treatife, and Introduction for fuch conditioned perfons as we have enumerated before, fo there are others to whom we freely offer and prefent it, and (hall (hew the grounds and caufes that moved us to under- take fuch a myfterious, and dangerous fubjefl. And thofe*• are fuch as have an humble, lowly, and equal mind, that they commonly read Books to be informed, and to learn thofe truths of which they are ignorant, or to be confirmed in thofe things they partly knew before. It is to fuch as thefe only that we offer our labours, and therefore (hall candidly declare unto them the* caufes and reafons of our undertaking which ate thefe. 1. Though there be a numerous company of Authors that as # have 4 The Prefacey have written of Magick, Witchcraft, S\>icciy, Inchantmenr, Spirits, and Apparitions, in fundry ages, ol divers Counnys, and in various languages : yet have they for the moft but bor- rowed one from another, or have frank ribed whatothc;: had written before them. So that thereby there hath been no right progrefs made truly to difcover the theory or ground of thefe dark and abftrufe matters, nor no precife care taken to in- ftancein matters of facfyhat have been warrantably and fuffici- ently atteftcd : But only rhapfodies,and confufed heaps of (lo- ries and relations, muffled together, when not one of an hun- dred of them bore the face either of verity, or truth-likeli- nefs, whereby the underftandings of Readers have remained uninlightned, their memories confounded, and their brains fluffed with Whimfies and Chimera's. And though there be nothing more common than difputes of Witches, and Witch- craft, both in words and writing, yet not one of great multi- tudes that hath plainly told us, in what notion, or under what acceptation, they take the words, nor what defcription is a- greed upon, of either of thefe, that their exiftence, or not be- ing, their power and operations might be known and deter- mined : But all the difputes as yet concerning them have been loofe, wild, and in vagum. And therefore to remedie this, as far as fuch a fubjefl: would allow, and our abilities ftretch, we were moved, and have attempt.ed to clear thofe difficulties. And if we do not (which is epidemical to man- kind^) flatter and deceive ourfelves, we have in fome meafure reafonably attained, as having plainly laid down the notion and acceptation of the words, Witches and Witchcraft, in which we grant them an exiftence, and in what fenfe and fe- fpeft we grant them none, which is more (as we conceive) than yet hath been performed by any. And though our in- ftances of matters of fafl: be neither ,fo punctual nor full as might be wifhed, for things of this nature are deep and hid , yet are they the beft we could felecr or chufe ; and this is one chief reafon why I undertook to treat of this fubjefl 2. Though the grofs, abfurd, impious and Popifh opini- ons of the too much magnified powers of Demons and Witches, in this Nation, were pretty well quaflied and fi- lenced or IntroduBidti. Icnced by the writings of Wierus,TdndUr,-'Mv. Scot, Mr. Ady, Mr. Wagftaff and others '•> and by the grave proceedings of many learned Judges, and other judicious Magiftrates: yet finding that oi late two perfons of great learning and note, who are both (as lam informed J) beneficed Minifters in the Church, to wit Dr. Cafaubon, and Mr. Glanvil, have afrefli efpoufed fo bad a caufe, and taken the quarrel Upon them i And to that purpofe have newly furbiflied up the old Wea* pons, and raked up the old arguments, forth of the Popim Sink and Dunghills, and put them into a newdrefs, that they might appear with the greater lufter, and fo do with Tooth and Nail labour to maintain the old rotten afTertions, the one in his Book called, A Treatife proving Spirits and Witches &*c. the other in a Treatife called, A blow at mo- dern Sadducifm Sec. Finding thefe (I fay) as two new Cham- pions giving defiance to all that are of a contrary judgment, I was ftirred up to anfwer their fuppofed ftrong arguments, and invincible inftances, which I have done (Jconfefs) with- out fear, or any great regard to their Titles, Places, or World* ly Dignities, but only confidering the ftrength or weaknefs of their arguments, proofs, and reafon. For in this particular that I have to deal, it is not with the men, but their opinions and the grounds they wpuld lay their foundations upon. And if I be cenfured for dealing too (harply and hardily with them, they muft excufe me, for I profefs I have no evil will at all a- gainft their perfons, no more than againft a iro»-Entity, but was jnftly zealous for the truth, and bitter againft fuch opi- nions as they have vented, which to me feem dangerous, and in fome refpecl: impious, as (I fuppofe) I have fully proved. And this was another reafon of my waiting about this fub- ject. 3. Another reafon that made me undertake this fubjeci, was the horrid abfurdkies the tenent of the common Witch- mongers brings along wkh it, as not only tending to advance fuperftitionand Popery, but alfo to be much derogatory to the Wifdom, Jufticc, and Providence of the Almighty, and to cry up the power of the Kingdom of darknefs, to quefti- on the verity of the principal Article of the Chriftian Faith, concerning The Preface, or Introduction. concerning the Rcfurre£lion of Chrift in his true numeiical Y'ioA)', and generally to tend to the obftrucrionofthe praciice of Godlinefs and Piety. Thefe after I had ferioully weighed and confidcrcd them, did move me to labour as far a> the light of Gods word, the grounds of true Theology, and the clear ftrength of reafon would guide, and direct me, to under- take the confutation of them as far as! was able, and if I have failed I humbly define thofe that are more able to- handle the matter more fully if poffible. If any be moved that I feem to maintain fome things that are Paradoxes, 1 hope T may crave leave, as well to difcede from the opinions of others, as others have done from thofe that went before them. And I defire them not fo much to confider, either the novelty or ftrangenefs of the opinions, as the weight and ftrength of the reafons that are laid down to fupport and ftatumtnate them j for if the arguments be found and valid, the Tencnts built thereupon cannot be weak and tottering. And however I acknowledge my felf to have hu- mane frailties and fo may err, yet I have to mind or will pertinacioufly to perfevere in an error, and thefe things that we have treated*of lying fo far fiom the ken of our fenf s, and experiments of this nature, either fo rare, or uncertain, that we may rationally expect pardon, rather than reprehenfion. But I (hall fay no more, but let the Book fpeak for it felf, only defiring the Readers, firft to perufe and ferioufly to confider, before they cenfure, thatfo I may have caufeto bid them, Farewel. Dated February 23. 1673, THE THE CONTENTS. CIA P. I. Of the falfe, irrational, and nnchrifiian oenfure^ that have been, and yet are caft upon learned Men. for wri- ting ofabftrufe fubjefts : At alfo for treating of Apparitions and Witchcrafts efpeciaUy if they croffed the common fiream of vulgar opinion. , Pager. Chap. a. Of the Notion, Conception, and Deftription; of Witches and Witchcraft according to divers Authors, and; in what fenfe they may be granted, and in what fenfe and rejpe& they are de* nied* p* i^* Chap. 3. The denying offuch a Witch as'is laS\defcrifadyin the fire* going Chapter doth not infer the denying of Angels, or Spirits* Apparitions no warrantable ground for a chriftian to believe the exiftence of Angels ^ or Devils by, but the word of God. p. 3*7. Chap. 4. that the Scriptures, and found reafon are the true and proper mediums to prove the aftions attributed unto Witches by, and not other improper Ways that many Authors have ufed. And of the requifttes necejfary truly to prove a matter offaU by. p. 43* Chap. 5. that thefe things now in queftion, are but barely fuppofed, and were yet never rationally nor fufficiently proved: And that the Allegations brought to prove thtm~bp~ar* weal^i frivolous, and abfoluiely invalid : with a full confutation of all the four parti- culars. \ p. 63* Chap. 6. That divers places in Scripture hav%been miftranflated thereby tot uphold this horrid opinion of the Devils omnipotencyy and the power of Witches, when there is not one word that figni- fietb a familiar Spirit, or a Witth in that fenfe that k vulgarly in- tended, p. io6« Chap. 7. Of divers places in the Old teftament, that ate commonly wrefted, and faljly expounded, thereby to prove Apparitions, and the power of the Devil, and Witches. p. 156. Chap. 8. Of the Woman of Endor that pretended to raife up Samuel, and offome other places in the Scriptures, not handled yet, and of fome other obje&ions. -----___________ P*'^5^ Chap. 9. Of Divine permifpon, providence and prefcience. p. 1834 Chap. 10. Whether fain Angels be corporeal, or fmply incorporeal^ and the abfurdity of the ajfuming of Bodies, and the like con- fequents. p« 1^7* Chap. 11. Of the knowledge,»and power of fain Angels. p. 315. Chap. 12. If the Devils or Witches have power to perform ftrange things, whether they da not bring thereto paft by mere natural meant, The Conrcnrs. means, or otherwife ? And of'Helmoats opinion concerning the ejfefts c ait fed by Devils or Witchls.' jp p. 241. Chap. 13. That the ignorance of tne power of Art and Nature, and fuch life things, hath much advanced thefe foolifo and impious opinions. r V;" r~T"'v " -*T ^ r ft 267. Chap. 14. Of 'divers Impftujes framed and- invented*fto pjrpiBc falfe and lying miracles by, and to accufe perfons of Witchcraft^ from late and$nd*niableianthorities^ . . * -y „v ■>■, n f^Qjo. Chap* !$• Of divers creatures that hkrte a real exiftence in $Aure? and yet by reafon of their Wonder ohs propertiesy'orfeldom being feen, havje been taken for Spirits arid Devils., ^ Vi Vp-. .279 Chap. 16. Of Apparitions in general; and offomctfnqueftio[nal>le I ftories, that feem to prove fome fuchthings. s Of thofe Apparitions v pretended to be made inkeryts and Cryftals9 and ofthe'Mttal or Sydereal Spirit. ."-. \ < »' ,'l 1''. P- 288. Chap, 17. Of the force and efficacyof Words*or charms, wket&er . they ejfeU any thing at alt, or not, and if they, do^ whether it j>ej>y natural or diabolical virtue and force. ; • V \l,.\ .' p.. 331. •v- ■ >» mi n iiHi, ■v* \\. ■ , V--.V .. O.j -., v ; f>v» .^\YY< • THE I THE DISPLAYING OF SUPPOSED WITCHCRAFT. CHAP. I. Of the falfe, irrational, and unchriftian Cenfures, that have been, and yet are, caft upon Learned men, for writing of abftrufe Subjects : As alfo for treating of Apparitions and Witchcraft, efpecially if they croffed the common ftream ofvuloar Opinion. BEING about to treat of the myfterious and abftrufe Subject of Witches and Witchcraft, I cannot but think it necefTary (efpecially to make the things we handle more plain and evidential) to imitate Archite&ors, who when they intend to raife fome fair Fabrick or Edifice* do not only provide themfelves of good and lafting Materials, but above all take care to lay a firm and fure foundation, which they cannot well accomplifa, unlefsthe earth and rubbiQYbe retrioved, that a firm ground for a-foundation may be found out. So before I lay the foundation of what I intend in this Difcourfe, I ftiall la- bour to remove fome cenfures and calumnies, that are ufually caft upon thofe learned perfons that labour to unmanacle imprifoned truth, and to adventure to crofs the ftream of vulgar Opinion, backt with feerning Authority, Antiquity, or univerfality of Votes' efpecially if they have intermeddled in Subjects occult and my- fterious. And thefe Cenfures (how unjuft foever) have often deterred the B moft The 'Dijplaying of Chap. I. moft able and beft learned from divulging their opinions, or pub- lifh their thoughts upon fuch difficult and intricate matters, which ("I conceive J ought not to be done for thefe reafons. Reafi. i. Becaufe the beft part of a man, as naturally confidered, is his Courage, Refolution, and Magnanimity, which fhould make him refblute and couragious to declare and maintain, what he upon found and rational grounds apprehends to be truth, and not at all to fear the cenfure or judgment of others, who may have had no better means to inform themfelves, or perhaps have been Iefs dili- gent, and however are fubjecl: to the fame errours and miftakes of Mankind, who muft all confefs the verity of that unerring Oracle, Uumanum eft errare. And therefore he muft needs be a perfbn of a poor, bafe, and low fpirit, that doth conceal his own fentiments of the truth, for fear of the cenfure or calumnies of others. Reaf. 2. i. He that is afraid to declare his thoughts , for fear of cenfure or fcandal, muft of neceffity be very weak in his Morals, as having little affection for verity, which is the chief objed of the intellect:, and confequently ought above all things to fway and lead the af- fections. And to be frighted from owning or declaring of the truth, for fear of the vain, aery, groundlefs, and erroneous cenfures of others, muft needs fpeak a man weak in the grounds taf Mora- lity, and to have fmall affection for vertue, whofe guide is verity. juguji.deAgo- The Learned Father laid exceeding well to this purpofe : Qui ve- nt chrifit. ritatem occult at, & qui prodit mendacium, uterqj reus eft. ille quia prodejfe non vnlt, ipfe quia nocere defiderat. Reaf 3. 3. He that conceals the truth that he knows, for fear of the cenfures of others, muft needs have little of Chfiftianity in him Prov.25.23- for we are commanded to buy the truth , and not to fell it -, but for a Chriftian to conceal the truth, and not to dare to declare and defend it, for fear of the vain and perifhing cenfures of men, is to make abfolute fale of the truth, and that for the worft of all prifes that can be. For what a weightlefs and worthlefs prife are the judgments and opinions of vain man, whofe breath is in his no- ftrils, and whofe life is but a vapor , that a Chriftian fhould , for fear of fuch vain cenfures, be afraid to declare or defend the truth > Therefore let the fubtil Politicians and Machiavillians of this Age who have in a manner turned the truth of the Chriftian Religion' and the moft certain Rules of Providence into Atheifm , and be' com'd vain Idolaters, to facrifice to the falfely adored and deified fancies of their own craft and cunning, think or fay what they Gngor. Homil. pleafe, yet the rule of pious Gregory will ever hold true : lUe veri- tatk defenfor ejfe debet, qui quum reUe fentit , loqui non metuit nee erubefcit. And that of Chryfoftom ought never to be forgot- ten by a good Chriftian, and one that fears God, who faith : Non folum proditor eft veritatk, qui mendacium pro veritate loquitur • fed qui non libere pronuntiat veritatem, quam pronuntiare oportet ant non libere defendit veritatem, quam defendere oportet. But as there have been fome that have been affrighted with the feigned Bugbears Chryfofi. [up. Math. Chap. I. JuppofedWitchcraft. Bugbears of malevolent mens cenfures and fcandals 3 fo there have been others, to whom Nature hath given greater Magnanimity, who were better principled in their Morals, and better rudimented in the Chriftian Religion, that have (corned and undervalued thofe cenfures as vanities an*! a irles, and thefe were thofe ----------Quos Jupiter ifplaying of C h a p. I. judge of thofe proper Arts, in which they are verft and bred \ and not others : For it is not fufficient for a man to be verft in ma- ny parts of Learning, but alfo in that very Science or Art, in m hich theQueftion is propounded : asfoi^Example 5 Suppofea rrrn to be well read in School Theology, Metaphyficks, Logick , Grammar, Rhetorick,Ethicks, and Phyiicks, yet for all this how unable were he to refolve one of the difficulteft Propofitions in Euclid ? no more can any perfon, though never fo generally learned, if he per- fectly do not underftand the met hod, terms, giound, matter, and end of the Writers in myfttcal Chymiftry, be any competent Judge of their Art, nor of the nature of Tranfmutation. And this mipht juftly have bridled Kircher, and many other rafhand vain Cenfu- rers to hold back their judgment, until they perfectly underftand the matter, about which they are to give judgment, and to have confidercd that Maxime of the wifeft of men : Seeft thou a manwife in his own conceit ? there is more hope of a fool than of him. But notwithftanding thefe groundlefs flanders againft Arnoldus , that he was guilty of Diabolical Magick,from which the Ptn of learned Nandaus hath totally difcb«rged him, though he otherwife (accor- ding to his petulant humor and prejudiced opinion againft the Art of Tranfmutation, of which he was no competent Judge, for the reafon foregoing ) caft fome unworthy reflections both upon him, and Lully, yet he confeffeth (which is but the bare truth, as every learned Phyfician doth fufficiently know, that have needfully riad his Writings of the Art of Medicine) in thefe words, "That it is "certain, he was the learnedeft Phyfician of his t;-ne, equally ac- quainted with the Latihe, Greek, and Arabian Tongues, and one "whofe Writings fufficiently witnefs his abilities in the Mathema- " ticks, Medicine, and Philofophy, the practice whereof rained Inm "favour and imployment about Pope Clement^ and Frederick King "of Sicily, who certainly would never have made ufe of hsrr, it he "had thought him a Conjurer or Magician, fuch as ma;v judged "he was. As for Lully fnotwirhftanding the malevolent froth of fomerafh, malicious, and ignorant Writers J 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 perufed them, who frequently cenfuie and con- demn thofe things they never faw, read, orunderftoodj do witnefs beyond aJlexceprion, and is all jufbfied by the teftimonies of fo many learned and judicious perfons, that more cannot be faid to his praifeand vindication/The moft of his learned Works being kept it} the Library at Oxford, written in an ancient hand: which would never have been done,if they had not been highly efteemed and pri- fed. For as Zetznerus the great Stationer of Stasbnrgh faith : " Tant fcientiarum " authorem nominarint. Laftly , one Father lacificus in his Jour- ney Chap. I JuppofedWitchcraft. j ney from Perfia 1628. came into the Ifle of Majorca , where Lully was born, and to his great admiration found the Statue of Lully rideR'U+.pj- there in Wood curioufly coloured, and he honoured as a Saint rif.imptf.Gd- (whom he had before judged an Heretick) as alfo a Society of Pro- '"*» l6$u fcffors following the Doctrine of Lully , and called Raymundincs or Lullifts, and that they affirmed, that by Divine illumination he had the perfect knowledge of Nature, by which he found out the univerfal Medicine, by a certain Aurum potabile, by which he pro- longed his life to the 145. year of his age, in which year he fuffe- red Martyrdom. This I have produced to fhew how inconfide- rately and ignorantly the beft learned of an Age may be, and often are wrongfully and faliely traduced and flandered, which may be a warning to all perfons to take heed how they pais their cen- fures, until they underftand perfectly all that is neceffary to be known about the Subject they are to give judgment of, before they utter or declare their fentence. 5. Roger Bacon our Country-man, who was a Francifcan Fryar, and Doctor of Divinity, the greateft Chymift, Aftrologer, and Ma- thematician of his time, yet could not efcape the injurious and uochriftian cenfure of being a Conjurer, and fo hard put to it, that Lib.xM script. as Pitts faith, he was twice cited to Rome by Clement the Fourth, An&lic- to purge himfelf of that accufation,and was forced to fend his Opti- cal and Mathematical Inftruments to Rome, to fatisfie the Pope and the Conclave, which he amply performed, and came off with honor and applaufe. To vindicate whom I need fay little, becaufe it is al- ready performed by the Pens of thofe learned jpctfons,Pitts,Leland^ Selden, and Nanduicquid autem eft prd Family : what is faid againft them in particular, I fhall recite, and j/ive a brief refponfion unto it. 1. There is a little Treatife in Latine titled D£monologia, fathe- red upon King James (how truly we fhall not difpute, for fome afcribe it to others) where in the Preface thefe two perfons are inti- mated to be Witches , and that they writ againft the common opi- nion, concerning the Power of Witches, the better to fhelter and conceal their Diabolical skill. But indeed this groundlefs accufa- tion needs no confutation, but rather fcorn and derifion, as having no rational ground of probability at all, that they fhould be fuch curfed Hypocrites, or diffembling Politicians, the one being a very learned and able Phyfician , as both his Writings do witnefs, and that upright and unpartial Author Melchior Adams in his life hath moft amply declared : the other known ("as not living fo very ma- ny years ago J to be a godly, learned, and an upright man , as his Book which he calleth, The Difcovery of Witchcraft, doth moft largely make it appear, if his Adverfaries had ever taken the pains to perufe it. So that all rational perfons may plainly fee, that it is but a lying invention, a malicious device, and a meer forged accu- . lation. 2. Thefe perfons are accufed to have abfolutely denied the exi- ftence of Witches, which we fhall demonftrate to be notorioufly falfe, by thefe following reafons. C 1. Could . 10 The *Difplaying of Chap. I. r. Could ever any rational man have thought or believed, that Mr. Glanvil, a perfon who pretends to fuch high parts, would have exprtfTed fo much weaknefs and impudence, as to have charged Mr. Scot with the'flat denial of the exiftence of Witches, as he Confidcrat. a- doth in thefe words fpeaking of him ? and pretends this to be a bout witch- Confutation of the being of Witches and Apparitions} and this he at'p*' intimates in divers other places, but without any quotation , to fhew where or in what words Scot doth fimply deny the Being of Witches,which he doth no where maintain : fo conoid-- n- are many to charge others with that which they neither hold nor write. 2. Mr. Scot and Wierus do not ftate the Queftion, An fint, Whe- ther there be Witches or not, but guomodo fint, in what manner they act. So that their Queftion is only, What kind of power fup- pofed Witches have, or do act by , and what the things are that ihey do or can perform : fo that the ftate of the queft'on is not fimply of the Being of Witches, or de cxiftentia, but onlv de modo exiftendi : wherein it is plain, that every Difpute de modo exiften- di, doth neceffarily grant and fuppofe the certainty of the Lxi- ftence, otherwife the Difpute of the manner of their Being, Proper- ties, Power, or Acts would have no ground or foundation at all. As if I and another (hould difpute about the exrent, buildings, and fituation of the great City Pekjng in China, or about the length, breadth,and height of the great Wall dividing China from Tartary$ we both do take for granted, that there is fuch a City, and fuch a Wall, otherwife our Difpute would be wild, vain, and groundlefs: like the two Wife-men of Gotham, who ftrove and argued about the driving of fheep over a bridge 5 the one affirming he would drive his fheep over the bridge, and the other protefting againft it, and fo begun, one as it were to drive, and the other to ftay and (top them, when there were no fheep betwixt them. And this might be a fufficient document to Mr. Glanvil, to have been more fober, than to have charged Scot fo falfely. And do not the an- cient Fathers differ in their opinions circa Angelorum mo duns exi- ftendi, fome of them holding them to be corporeal, and fome in- corporeal ? yet both thefe parties did firmly hold their exiftence: fo that this is a falfe and improper charge, and hath no bafis to ftand upon at all. 3. What man of reafon and judgment could have believed that Mr. Glanvil or Dr. Cafaubon, being perfons that pretend to a great ftiare of Learning, and to be exact in their ways of arguing, would have committed fo pitiful and grofs a fault, as is fallacia confc- quentk .ea\ wellofLvikc6-2- you : for fo did their fathers to the falfe Vrophets. From whence it is plain, that firft we are to confider and be allured, that the matter be not evil $ for if it be , we are not. at all to be fwayed with the multitudes that follow it, or that uphold it : fo if the opinion be evil, erroneous, or Mfe , we ought not to receive i?, or adhere unto it, though never fo many do hold or main- tain it. So that in truth and fubftance, we are not at all to con- fider , whether there be few or many that hold it, but fimply, whether it be true or not. For as Plato tells us: Neqi id confide- randum quid dixerit,fed utrum vere dicatur nee ne. For the mul- titude have been by all good Authors and Learned men always efteemed the moft erroneous, as Seneca faith: gutrendum non quod ?b'de viu vulgo placet, peffimo veritatis interprets And La&antius teaches mimfi$t. us this : Vulgus indoBumpompis inanibus gaudet, animifq-^ puerili- l-2- c-3- bus fyettatomnia, obkUaturftivolis, nee ponder are fecum unam- quamq^rem potefi. And our Saviour gives us a proof and inftance oftheerrourof the multitude, and that in matter of fact. Did not almoft all the Jews under divers Kings Raigns applaud and approve of the doctrine a,nd opinions of the falfe Prophets, though utterly erroneous? infomuch that Elijah faid, that he only was left of the true Prophets, though the falfe ones were many and nume- rous. So that the Rule is proved to be true, both by the precept and example of the Scriptures. 2. If we confider the generality of Mankind, either in refpedt of their inclinations and difpofitions, or their breeding and education we (hall not find one of an hundred , either by-nature inclined, or by education fitted and qualified to fearch forth and underftand the truth. And then if there be an hundred to one drowned in ignorance and errors, and fo few fitted to underftand the truth of things either divine or natural, then it muft needs follow, that it is not fafe to embrace or adhere to an opinion, becaufe of the great number of thofe that hold or maintain it, but rather to ftick to the fmaller number 5 though neither fimply ought to be regarded, but truth it felf. 3. Again, if we confider thofe numbers, that either by nature are inclined , or by education trained up in Learning, to enable them to judge rightly betwixt truth and truth-likelineis, how few of thefe that prove any thing excellent in thofe parts of Learning wherein 14 The *!)$laying of Chap. I. wherein they are bred , we may eafily fee the verity of this Rule fufficiently proved, that it is not fafe to embrace or adhere to an opinion, becaufe the numbers are great that hold or maintain it. 4. If the multitude that hold the opinions, whether of fpiritual or natural things were to be followed, meerly becaufe of the great numbers that hold them: then if we look and confider the Wri- tings of the beft Geographers, Travellers, and Navigators, we (hould either be of the opinions of the Pagans, who are the moft numerous part of Mankind, or the Mahumetans, which are many in refpedt of the paucity of Chriftians. And then what horrid, blaf- phemous, idolatrous, impious, and diabolical opinions muft we re- ceive and hold, both concerning God, Angels, the Creation, and the moft of the operations that are produced by Nature ? So that the arguments of Dr. Cafaubon and Mr. Glanvil, drawn from the univerfality of the opinion, and the great multitudes of thofe that hold it, are vain and groundlefs. 5. If the comparifon I ufe be thought too large, and the rule be put only as to the greater part of the Learned that are in Europe, yet it will hold good, that the greateft part of the Learned are not to be adhered to, becaufe of their numeroufnefs 3 nor that the reft are to be rejected, becaufe of their paucity. For it is known fuffi- ciently, that a Biftiop of Mentz, was cenfured and excommunicated for holding that there were Antipodes, by fome hundreds of thofe that were accounted learned and wife: fo that it is plain 9 that the greater number may be in the errour, and thofe that are few be in the right. And did not the greateft number of the Phyficians in Europe altogether adhere to the Doctrine of Galen, though now in Germany, France, England, and many other Nations the mod have exploded it ? And was not the Ariftotelian Philofophy embraced by, the greateft part of all the Learned in Europe ? And have not the Cartejians and others fufficiently now manifefted the errours and imperfections of it, and efpecially the endeavors of the honou- rable and learned Members of the Royal Society here in England, and the like Societies beyond Seas by their continual labour and vigilancy about Experiments, made the errours and defects of it obvious to all inquifitive perfons? So that multitude, as multi- tude, ought not to lead or (way us, but truth it felf. 6. If to all this we add, that truth in it felf is but one 5 for mum and verum are convertibles, and that errour or falfity is various and manifold, and that there may be a thoufand errours about one par- ticular thing, and yet but one truth 3 it will neceffarily follow, the greateft number holding an opinion, cannot be fafe to be followed, becaufe of their multitude, and the reafon is errour, is manifold, truth but one* nle 2. 2» It: ls not && nor ra"onafto receive or adhere to an opinion becaufe of its Antiquity 5 nor to reject one becaufe of its Novelty. And this we (hall make good from and by thefe following reafons. 1. Becaufe there is no opinion ( efpecially about created things) Chap. I. fappofed Witchcraft. i c things J but it hath once been new 5 and if an opinion fhould be rejected meerly becaufe of novelty, then it will follow, that either. all opinions might have been rejected for that very reafon, or that novelty is no fafe ground only, why an opinion fhould be oppo- fed or rejected. 2. Antiquity and Novelty are but relations quoad noftrum in- telle&um, non quoad naturam 3 for the truth , as it is fundamental- ly in thiugs extra intelleUum, cannot be accounted either old or new. And an opinion, when firft found out and divulged , is as much a truth then, as when the current of hundreds or thoufands of years have paffed fince its difeovery. For it was no lefs a truth, when in the infancy of Philofophy it was holden, that there was generation and corruption in Nature-, in refpect of Individuals, than it is now : fo little doth Time, Antiquity, or Novelty alter, change, confirm, or overthrow truth 5 for Veritas eft tempork filia, in regard of its difeovery to us or by us, who muft draw it forth e puteo Democriti. And the exiftence of the Weft-Indies was as well before the difeovery made by Columbus as fince , and our ig- norance of it did not impeach the truth of its being, neither did the novelty of its difeovery make it lefs verity, nor the years fince make it more : fo that we ought (imply to examine, whether an opinion be pofiible or impoffible, probable or improbable, true or falfe 5 and if it be falfe, we ought to reject it, though it feera never fo venerable by the white hairs of Antiquity 3 nor ought we to refufe it, though it feem never fo young, or near its birth. For as St. Cy- prian fa id : Error vetuftatk eft vetuftas errork. 3. In regard of Natural Philofophy, and the knowledge of the pre jrties of created things, and the knowledge of them , we pre- pofteroufly reckon former Ages, and the men that lived in them, the Ancients $ which in regard of production and generation of the Individuals of their own Species are fo 3 but in refpect of know- ledge and experience, this Age is to be accounted the moft ancient. For as the learned Lord Bacon faith : " Indeed to fpeak truly, Anti- Advanc.of " quitas feculi,juventus mundi, Antiquity of time is the youth of the World. Certainly our times are the ancient times, when the World is now ancient, and not thofe which we count ancient, or- dine retrograde, by a computation backward from our own times 3 aud yet fo much credit hath been given to old Authors, as to inveft them with the power of Dictators, that their words fhould ftand, rather than admit them as Confuls to give advice. 3. It is not fafe nor rational to refolve to ftick to our old imbi- Rule 3. bed opinions, nor wilfully to reject thofe that feem new, except we be fully fatisfied, from indubitable grounds, that what we ac- count old is certainly true, and what we reckon to be new is un- doubtedly falfe. And this will appear to be a truth, partly from the weaknefs of their arguments, that feem utterly to condemn all receflion from ancient opinions, as vain, foolifh, and unneceffary 5 as alfo from other pofitive reafons. r. Some The Diftlaying of Cha p. I. I. Some give the reafon why they will not recede from an opi- nion that their Predeceffors held } for that their Forefathers were as wife, if not wifer than they. But this, if ftridtly confidered , is very lame and defective 5 for their Predeceffors were bur men, and fo were liable both to a&ive and paflive deception, and were not exempted from the common frailty of Mankind , who are all fub- ject to errours. And therefore, unlefs they were allured that their Anceftors in former Ages, held the certain and undoubted grounds of truth, it is nothing of reafon in them, but meer perverfnefs of will, rather obftinately errare cum patribus, than to learn to follow the truth with thofe that are coetaneous with them, which is foolifh and irrational. Further, there are more helps now, and means to attain the knowledge of Verity, than were in the days when their Anceftors lived , and it muft be a kind of the greateft madnefs to (hut their eyes, that the light of truth may not appear unto them. 2. This kind of reafoning hath no more of reafon in it, than if one fhould fay , that becaufe his Grandfather and great Grandfa- ther were blind or lame, therefore they will be fo too : or that their Anceftors never learned the Greek or Latine Tongues* nor to write or read, neither will they learn any more than they did : or that their Predeceffors were ill hufbands and unthrifts, and that therefore they will continue the fame courfes: or that becaufe their Forefathers followed drunkennefs and luxury, therefore they will continue the fame cariere of vices, as many of our debauched per- fons do now adays, having no better reafons to alledge for their exorbitant and vicious courfes, but what the Prophet condemned, The fathers have eaten fowr grapes, and the childrens teeth are fet on edge. 3. How far would they run back to ftate the beginning of their Anceftors ? If as far as their firft Originals, then they muft all be Savages, Barbarians, and Heathens. And if they ftate it diftant from their firu; Originals, then their Predeceffors had the fame rea- fon to have continued , as thofe did that preceded them. But if their Anceftors varied from, and left the fteps and opinions of thofe that went before them, then if they will do as their Anceftors did, they muft leave their courfes and opinions, as they had done of thofe that preceded them. 4.' Some fay they cannot recede from the opinions of their Pre- deceffors, becaufe it would be a fhame and difgrace unto them. But that which we call fhame and difgrace confifts in the opinion of others, and we ought not to receive errour, or reject truth, by rea- Aug-4. lib. de fon of the cenfures or opinions of others : Si de veritate fcandalum Uber. Arbitrio. fumitur , utilius permittitur nafci fcandalum, quam Veritas relin- quatur. And to leave an errour to entertain truth, is fo far from being a fhame and a difgrace, that there cannot be a greater honour or glory : for errare humanum eft, fed in err ore per fever are bellui- num ac diabolicum eft. Rule\. 4- Thofe effects that feem ftrange and wonderful,either in refpect " of Chap. I. fuppofed Witchcraft. 1J of Art or Nature, require much diligence truly to difeover and find out their caufes} and we ought not rafhly to attribute thofe effects to the Devil, whofe caufes are latent or unknown unto us: and that for thefe grounds. . i. It hath been common almoft in all Ages, not only for the vul- gar, but alfo for the whole rabble of Demonographers and Witch- mongers to afcnbe thofe ftrange and wonderful effects, whether arifing from Art or Nature, unto the worft of Gods Creatures, if they did not themfelves underftand their caufes, and to cenfure the Authors that writ of them, as Conjurers and Magicians, as I have made manifeft in my former Inftances, and might be further made good and illuftrated by the effects of healing by the Weapon-falve, the Sympathetick Powder , the Curing of divers Difeafes by Ap- penfions, Amulets, or by Tranfplantation, and many other moft ad- mirable effects both of Art and Nature, which by thefe felf-concei- ted Ignorants are all thrown upon the Devils back , and he made the Author.and effector of them , as though he had a kind of om- nipotent power: of which the learned Philolbpher and Phyfician Van Helmont gives us this account: "Credo equidem cum pietate De mjeti.mater. "pugnare^ ft Diabolo tribuatur poteftas naturam fuperans. Verum^'*91' " nature ignari prafumunt fe nature fecretarios per librorum le&io- " nem : quicquid autem ipfos latet, 'vel adynaton, vel falfum, Vel "pr tie weight or validity , and that the induftrious and fharp-witted perfon Galen doth feem to make little account of words, that is, in this refpect, when we would only underftand the nature of things, ijid.ci. yet in another refpect he concludeth thus : " Verum qui alterum " docere volet qu£ ipfe tenet, huic prorftss nominibus propter res uti " eft opus. Now the handling of Controversies is chiefly and prin- cipally to inform others, and teach them the truth, and to difcover errours 5 therefore in this refpect the explication and denotation of words is exceeding profitable and neceflary: and fo Plato in Cra-* tylo tells us: " Nomen itaq\ rerum, fubftantiam docendi difecrnen- " diq$ Chap. II. Juppofed Witchcraft. i\ " diq\ inftrumentum eft. And it being a manifeft truth, that words are but the making forth of thofe notions that we have of things, and ought to be fubjedted to things, and not things to words: if our notions do not agree with the things themfelves, then we have received falfe idola or images of them 5 but if we have conceived them aright, and do not exprefs them fitly and congruoufly, then we fhall hardly make others underftand us aright, nor can clearly open unto them the doctrine that we would teach them. 2. But to come to the fignification and acceptation of the words that thofe Authors, who have magnified and defended the power of Witches, have ufed to exprefs their notions by, we fhall find them to be fo far fetcht, fo metaphorical, and improperly applied, that no rational or underftanding man can tell us what to make of them. And if we take the notion, as they do, of a,killing and mur- thering Witch, with the reft of the adjuncts, which they couple with it, we fhall not be able to find a proper and fignificative word, either in the Hebrew, Greek, Latine, French, Spanifh, Italian, or High-Dutch , but a multitude or a Ferrago of words, whereof not one doth properly fignifie any fuch thing, as they would make us believe, by the notion that they maintain of a Witch : of which we (hall principally note thefe. 1. For the Hebrew words ufed in the Old Teftament we (hall not mention them here, but afterward, where we fpeak of the mif* tranflation of them , and therefore (hall purfue them in the Latine and other Languages. And firft they fometimes ufe the word La- mia in the Latine, A*pia in Greek , which Gefner and others tell us doth fignifie a terreftrial Creature, or a voracious fifh, as alfo a Spe- ctrum or Phantafm. And this was fuppofed to be a Creature with a face like a Woman, and feet like a Horfe or an Afs, fuch as ("in- deed) neither is, nor ever was in rerum natura, but was only a fig- ment devifed to affright children withal. But if we will believe Poetical Fables,'the Romances of Vhiloftratus concerning Apollo- nius, or the lying Diary of his Man Damk, we muft take it to be a Spirit or Apparition , fuch as the Greeks called Empufe, that went upon one leg, and had eyes that they could take forth, and fet in, when they pleafed. And fuch a monftrous Fable and Lye was a fufficient ground for doting Witchmongers to build their incredi- ble ftories of the power and actions of Witches upon , having no proper word for fuch a Witch as they falfely believe and fuppofe. Though there be a Text in the Lamentations of Jeremiah , that Lament. hath given occafion or colour to this vain opinion, efpecially as the vulvar Latine renders it, which is thus : Sed & Lamiuin & ibi fubito quie- vit ftrix (feu lamia) & invenit flbi requiem.lt is taken to be a kind of Owl, litter bigger than an Oufel, and lefs than a Cuckow, they are blind upon the day, and flye abroad upon the nights, making an horrible noife, and were to be found about Rome, Helvetia and Crete orCandy,znd do certainly fuck the dugs of Goats, that there- by they wafte away and become blind. And that they are alfo fometimes found in Denmark,, that learned Phyfician and laborious Anatonrft Bartholinus doth make manifeft, and that they do fuck the breads or navils of young children. Now what affinity hath this to a Witch or Witchcraft? but that Witchmongers would bring in any allufion or Metaphor, though never fo impertinent or incongruous ?' For if it were transferred to the actions of Witches yet as Calepine tells us: Ab hujus avk nocumento ftriges appellamus wulierec Cifn.de Avib /. 3.^.241. Hifi. An At. C'.'/M.?. 18 Chap. II. fuppofed Witchcraft. 23 mulieres puellulos fafcinantes fuo contaUn, & lattk mawmarumq? oblatione. So that if the aflimulation were proper in any propor- tion or particular, thofe Women they do account Witches, do but hurt the little children with the virulent fteams of their breath, and the effluviums that iffue from their filthy and polluted bodies 9 and fo wrought by contact and contrectatioa, by which the contagious poyfon is conveyed, but not by Witchcraft. 5. There is another word that they apply to Witches, as inugni- ficant and improper as the other, and that is Sortilegus, KfJWft^y©4, a Teller of Fortunes by Lots or Cuts: and Lambertus Dan