A perfect discovery of witches shewing the divine cause of the distractions of this kingdome, and also of the Christian world : very profitable to bee read by all sorts of people, especially judges of assizes, sheriffes, justices of the peace, and grand-jury-men, before they passe sentence on those that are condemned for witch-craft / by Thomas Ady.

A Candle in the Dark: SHEVVING The Divine Cause of the distractions of the whole Nation of ENGLAND, and of the Christian World. (Book 1)

Deuteronomy 18.10, 11.

LEt the Reader take notice that in all the Scrip∣tures there is not any kind of Witch spoken of but such as are mentioned in these two verses; which that every one may understand, I will expound punctually, not according to our English obscure translations, but according to the true meaning, and signification of the originall text, as it was written by Moses in the Hebrew tongue, and as it is true∣ly translated (for the better and easier satisfaction of many that have not knowledge in the Hebrew tongue;) by Junius, and Tremellius, in their Latin Bible; whether also I referre the Reader for all places of Scripture, alledged in this Book; and here I do in Gods name, and in Zeal for his truth, desire

and intreat him that thinketh himself the learnedst Clerk, to shew mee in all the Scriptures, such a word as Striges or la∣miae, or any word of that signification, importing such do∣ctrins, as have a long time defiled the Nations.

Deut. 18.10, 11.

Let there not be found among you, any that maketh his sonne or his daughter to passe thorow the fire, a user of divi∣nations, a planetarian, or a Conjecturer, or a Jugler.

Also a user of charmes, or one that seeketh an Oracle, or a South-sayer, or one that asketh counsell of the dead.

The Latin translation is this.

Ne invenitor in te qui traducat filium suum, aut filiam suam per ignem, utens divinationibus, planetarius, aut conjector, aut praestigiator,

Item utens incantatione, aut requirens pythonem, aut ariolus, aut necromantis;

The Hebrew Text.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

And here is the Hebrew Text written in the Roman cha∣racter, with the construction of every word.

Lo jimatzae ne invenitor, beca in te, magnabir qui traducat, beno filium suum, uubitto aut filiam suam, baese per ignem, kosem kesamim divinans divinationes, megnonen, planetari∣us, uumenachese aut conjector, umechascscph aut praestigi∣ator, vechobhir chabber incantans incantatione, vessoel ob requirens pythonem, vejiddegnoni, aut ariolus, vedhorese el hamethim aut consulens mortuos;

so much for the Text.

Exodus. 22.18. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

Mechascscepha lo thechajek, praestigiatricem non sines vivere.

There is also another word, Hartumim in Exodus 4.17. Gen. 41 8. and in other places, which is taken in the generall sense for Magnus a Magician; that hath one or all these crafts or impostures, yet by many it is restrained to the particular, and often translated Ariolus, being the most allowed significati∣on, for Arioli, were called Magi, being counted wise men, and therefore the word is used for all sorts of Magicians; these and all other words in the Scriptures concerning Wit∣ches are consonant to the words in the Text.

The Text opened.

THe Text is verbatim, according to the Originall as it was written by Moses in the Hebrew tongue, which I will expound orderly: and here is to be noted, that in these two verses, are nine sorts of Witches nominated by God, unto Moses, and the people, to this end and purpose; that whereas God hath chosen the people of Israel, to be a peculiar church and people to himself, he would be their only Counsellor, to keep them in the way of wisdome and holinesse, and there∣fore commandeth them, in no wise to aske counsell of any but the true prophets and messengers of God, as appeareth in the 14. and 15. verses of this chapter, and because there were so many sorts of people in the world, that did common∣ly abuse and usurp the office of Gods Prophets: God de∣scribeth them, in the 10. and 11. verses of this chapter, by nine severall nominations or descriptions, commanding them to shun and avoyd them as false Prophets and deceivers of the people; for it was the manner of the heathen (to seek unto such for counsell,) & the Lord having cast out those heathen people, for such abominable ways giveth his own people war∣ning of all such ways to avoid them, & not to hearken to them namely, to those nine sorts of witches, or deceivers, or false pro∣phets, or seducers of the people from God and his prophets, to lying Idolatrous waies, & giveth them warning in the three last verses of the same chapter of all false Prophets whatsoe∣ver, that should presumptuously take upon them to speak any thing in Gods name which God had not commanded, or to speak in the name of other Gods, that such should be slain,

and these nine appellations in the tenth and eleventh verses, are not tearms of distinction, but several terms of descripti∣on, whereby to discern false Prophets, or Witches, whom the Lord would have cut off from among his people; and thorefore the Lord describeth them in the tenth and eleventh verses, sheweth the destruction of the Nations that hearken∣ed to them, in the 12, 13, & 14. verses (where also he com∣mandeth his people to be holy, and not like those Nati∣ons) promiseth that his people should always have a true Prophet amongst them to hearken unto, in the 15, 16, 17, & 18. verses (which although it was fulfilled in Christ chiefly, Acts 3.23. yet it is meant, and also verified of all the rest of the Prophets, that were successively Messengers of Christ from Moses, till the coming of Christ in the Flesh) comman∣deth them to hearken to such a Prophet, in the nineteenth verse, but for all false Prophets, the Lord will have them cut off in the twentieth verse, and setteth down a trial, and a discerning rule between a true Prophet, and a false Prophet that speaketh in Gods Name, in the one and twentieth and two and twentieth verses, as appeareth orderly in the chapter, who so pleaseth to read it.

And now to come to the Exposition, or Interpretation of these two verses, Deut. 18.10, 11. and of the nine ap∣pellations or descriptions therein contained. And first, for the first.

Let there not be found among you, any that maketh his Son or his Daughter to pass through the fire, this is the first description whereby God describeth a Witch, or a false Prophet; and in what manner this should be a description of a Witch, or false Prophet, that we may the better under∣stand, I must first define what a Witch is, and then come to the matter.

The Definition of a Witch, or a certain Demonstration what a Witch is (for the vulgar capacity.)

A Witch is a Man, or Woman, that practiseth Devillish crafts, of seducing the people for gain, from the know∣ledge

and worship of God, and from the truth to vain cre∣dulity, (or beleeving of lyes) or to the Worshipping of Idols.

So likewise for the definition of Witchcraft.

WItchcraft is a Devillish craft of seducing the people for gain, from the knowledge and worship of God, and from his Truth to vain credulity (or beleeving of lyes) or to the worshipping of Idols.

That it is a Craft truly so called, and likewise that it is for gain is proved, Acts 16.16, 19, the Maid that followed Paul crying, brought in her Master much gain; and that it is a craft of perverting the people, or seducing them from God and his Truth, is proved, Acts 13.6, 7, 8. Elimas the Sorcerer laboured to pervert the Deputy from the Faith. So likewise, Acts 8, 9, 10, 11. verses, it doth more plainly prove all in these words, And there was a man before in the City called Simon, which used Witchcraft, and bewitched the people of Samaria, saying that he himself was some great man, to whom they gave heed from the least to the greatest, saying, This man is the great power of God, and gave heed unto him, because that of long time he had bewitched them with Sorceries; How bewitched them with Sorceries? That is, seduced them with Devillish crafts (as the Greek and also Tremelius Latine Translation do more plainly illustrate) in this sense speaketh Paul to the Galathians 3.1. O foolish Ga∣lathians who hath bewitched you, that you should not obey the truth? and that a Witch, or Witchcraft is taken in no other sense in all the Scripture, it appeareth by the whole current of the Scriptures, as you may see in this Book. But now to return to the Text.

Deut. 18.10, 11.

THe first description of a Witch in the Text is, Let there not bee found among you, any that maketh his Son or his Daughter to pass through the fire.

Here we must note that there was in those days a great Idol of great request among the Heathen, the name of

which Idol was Molech, and was first set up by the Ammo∣nites, 1 King. 11.5. and by them called Milcom, and from thence grew in request, and defiled a great part of the world, who were generally led after it to Idolatry, insomuch that the Kings and Nobles of the earth did sometimes make their Sons and their Daughters pass through the fire in honour to that Idol, as Manasses did, 2 Chron. 33.6. and how that pas∣sing through the fire, was, or in what manner, is questionable, Some think they burnt them in the fire, as Burnt-offerings to that Idol, because it is said, Deut. 12.31. they burnt their Sons and their Daughters in the fire to their gods; and also in Psal. 106.38. But although that was one Grand Abo∣mination amongst the Heathen, sometimes to burn their Children in Sacrifice to their Idols, upon some extraordi∣nary request, or Petition made to their Idols for the obtai∣ning of some great matter (which was also forbidden the people of Israel in that place of Deuteronomy 12.31.) yet that is not the meaning of this place, in Deut. 18.10. but on∣ly that they made them pass through the fire, as an Idola∣trous Ceremony, whereby they dedicated them to their Idol Molech. And this is the most allowable Exposition, for o∣therwise they must have bereaved themselves of Children; but we read that Manasses was not left childless, for Ammon his Son reigned in his stead, 2 Chron. 33.20. but yet in what manner soever it was, that they made their Children to pass through the fire, the scope and meaning of the text, Deut. 18.10, is, That they should not be Ring-leaders to Idolatry; as in Levit. 20.5. whosoever did give his Chil∣dren to Molech was to be slain, with all that followed him in his Idolatry, they that followed him to Idolatry were to be slain as Idolaters, but he that gave his Children to Mo∣lech, to make them pass through the fire, is chiefly named here to be slain, as a Ring-leader of other men to Idolatry, and is in Deut. 18.10. reckoned amongst Witches, accor∣ding to the definition of a Witch afore-shewed, Witches be∣ing in all the Scripture-sence only Seducers, or inticers of the people to Spiritual Whoredom and here in the Text Mo∣ses speaketh, Per Synecdocen, of one Idol for all; all one as

if he had said, Let none be found among you that is an inti∣cer or ring-leader of the people to Idolatry, in which sence all Idol Priests are Witches, and are stiled so in common Scripture phrase, 1 Sam. 6.2. the Philistims called their Priests, and South-sayers together; for the setting up or up∣holding of any Idol, is the Grand Witch-craft of all, and the very Mother of all other Witch-craft, and it is most proba∣ble the Priests of Molech were first devoted to that service, by using that Ceremony of passing through the fire; and all that did in like manner pass through the fire did become Priests, or at least Servants to the Idol, for the work of the Burnt-offerings, in this sence is Jesabel, called a Witch, 2 King. 9.22. Why was it said the Witch-crafts of Jesabel? Because shee was an upholder of Baal, and his Prophets, who were jug∣ling Seducers of the people to Idolatry: Why in the same verse is it said the Whoredoms of Jesabel? Because Spiritual Whoredom (or Idolatry) and Witch-craft are inseparable companions, therefore it is said, Scortationes & praestigiae Je∣zebelae, the Whoredoms, and juglings, or Witch-crafts of Jesabel; in this sence is Mae••asses truly said to use Witch-craft, 6 Chron. 33. and the first eight verses, almost all that is spoken of in Deut. 18.10, 11. Manasses is said to be guilty of in this place of Chronicles; First, he set up several Idols, and immediatly follows the inseparable companions, that is the Witches, or Priests of Idols, called here South-sayers, with their several Witch-crafts, in the sixth verse of the same Chapter of the Chronicles. Why do Idols, and Witch-crafts, and Witches come in rolling together so thick in this place?

The first Reason is, because as the setting up of an Idol is Witch-craft, so where Idols are, there must needs bee Witches; namely South-sayers, or Idol Priests, or else the Idol of it self can do nothing; as when it is said in 2 King. 1, 2. Ahaziah sent to inquire of the god of Ekron, it is not to be supposed that there could be an answer given by the bare Idol (being but a stock) but the answer or Divination must come from the Priests and South-sayers, that were there be∣longing to that Idol, and upholding it.

The second Reason is, because as I have said before of the

nine several appellations of Witches in Deut. 18.10, 11. that they are not terms of distinction but of description; so here in the 2 Chron. 33. all that is said of Manasses in the se∣ven first Verses or the Chapter, is not to be understood as ex∣pressions of several distinct things done by Manasses, but a full expression of one thing by several terms of description, ex∣pressing fully that one act of Manasses, that is, first he set up several Idols, as in the third, fourth, and fifth, and the be∣ginning of the sixt verse of the Chapter doth appear; and then it followeth that he used those things that did necessa∣rily belong to the Idol, without which the Idol could be of no force, or request among the people, and that was as ap∣peareth in the sixth verse, he used Divinations, and Conje∣cturings, and Juglings, and set up an Oracle, and South-sayers, (the Latine translation is) Et divinationibus, & con∣jectationibus, & prestigiis usus est, instituit{que} pythonem & a∣riolos) so all that Manasses did, was setting up of Idols with their adjuncts, and though the Idols indeed were several and various, yet all was one act, tending only to the making up of one compleat Idol-house, that was the House of God, verse the fourth and seventh, he abusing it, and making it an House of Idols, this one act produced one effect; that was, he made Judah and Jerusalem go astray to Idolatry, as ap∣peareth verse nine, but Josiah destroyed the Idols, with their Adjuncts, Oracles, and South-sayers, 2 King. 23, 24. being Idol Priests.

So much for the first and grand description of a Witch in the text, that is, a Ring-leader to Idolatry, intimated in these words, Let there not be found among you, any that maketh his Son or his Daughter to pass through the fire; this first de∣scription being rightly understood, the other eight will bee the more easily expounded, being but appurtenances to the first, or rather Monsters in the belly or the first.

Now followeth the second description, or appellation of a Witch, that is, Let there not be found among you, any that u∣seth Divinations.

To use Divinations was to take upon them to tell things to come, and things hidden, which things could not be done by

any but by God, and his Prophets, as appeareth, Isa. 41.23. Shew what is to come after, that we may know that yee are gods; yet as Gods Prophets could tell things to come, so in the second of Kings, 6.12. Elisha the Prophet could tell the King of Israel what was spoken in the secret Chamber of the King of Aram; and although God would have his people know, that none could do these things truly but himself, by his Prophets, and therefore hee would have his people to hearken after none but his Prophets, in enquiring of things to come, or things hidden; yet many false Prophets did take upon them to tell such things meerly to seduce the peo∣ple for gain, pretending that they could do it, either by ver∣tue of their Idol, and so led the people a whoring after them, as in 2 King. 1.2. Ahaziah sent to enquire of the god of Ek∣ron, and Jeremiah, 23.13. they Prophesied by Baal, and se∣duced my people.

Or else falsly pretending themselves to be Gods Prophets, and so in a fair pretence, to pervert the people from the truth to lyes, as Micha 3.11. Quorum Prophetae, pecunia divi∣nant, whose Prophets do give Divinations for money; and Jer. 23.21. I have not spoken to them, and yet they have Pro∣phesied saith the Lord. In this sence Samuel said to Saul, Re∣bellio est sicut peccatum divinationis, Rebellion is as the sin of divination, or according to our English translations, is as the sin of Witch-craft, 1 Sam. 15.23. and for these divinations, and false Prophesies they had this colour, That whereas God did usually speak to his Prophets in Dreams, and Visi∣ons of the night, as appeareth, Numb. 12.6. these Witches, or false Prophets pretended that they had also Dreamed, and had seen Visions, that so they might bewitch and seduce the people from Gods way, Deut. 13.1.5. and also Jer. 23.25. They prophesie lyes in my name, saying, I have dreamed, I have dreamed; and vers. 27. Think they to cause my people so to for∣get my Name by their Dreams, which they tell every one to his neighbour, as their fathers have forgotten my name for Baal? not but that Dreams were to be declared and regarded, if it were truly done without deceit, for it followeth in the twen∣ty eighth verse, He that hath a Dream, let him tell a dream, and

he that hath my Word, let him speak my Word faithfully; but these Dreamers, or Witches, did falsly pretend Dreams and Visions, that they might seduce the people, vers. 32. these were the right Enthusiasts of the Heathen, this was one great practise of the Priests of the great Idol Apollo, that was called the Oracle of Apollo, they would lye down behind the Al∣tar, and sleep for a time, and then make people beleeve they had seen a Vision, whereby they could determine their mat∣ters, and accordingly gave their Divinations, or Oracles; many other colours, or pretences, had their Diviners, for their cheating Witch-craft, or Divinations, as they would make the people beleeve they could talk with the spirit depar∣ted of the dead, and so know things hidden, or things to come, but of that more in the ninth description, and indeed most of the following descriptions, or appellations in the text were linken to the second, to lying Divinations, as also linked to each other, yet because the manner of their actions were various, the Lord here describeth them according to the variety of their actions, all tending to one end, and that is to oppose the way of God, and the Prophets for gain.

A Question resolved.

SEeing it is manifest by the Scriptures, as appeareth in this second description of a Witch, that he that useth Divina∣tions is a Witch, and one main pretence in giving Divinati∣ons, was Dreams and Visions of the night, then it may bee supposed that he that telleth a Dream to his neighbour, there∣by fore-telling things to come, useth Divinations, and ought to bee censured as a Witch, or else must needs bee a Pro∣phet.

To this it is answered, That Dreams in the Scripture do appear to be of two sorts, the first sort were Prophetical, wherein men had a direct command from God to go and Prophesie to the people, and these Dreams came ordinarily to the Prophets, upon so many several occasions as were needful for the Prophets to admonish the people, to shew them their sins, and declare the truth to them, and for the

declaring of future things to the people, either concerning Judgements of God that would come upon them for their sins if they did not amend, or concerning some great work, that God would do for his people that feared him, and these Dreams were proper to the Prophets only, Numb. 12.6. and they that did falsly pretend such Dreams, and Inspirations, to dissemble the Prophets, to seduce the people to Idolatry were Witches, or false Prophets, according to this second descrip∣tion of using lying Divinations, and ought to bee slain, Deut. 13.1.5.

Secondly, the second sort of Dreams that we read of in the Scriptures were warning Dreams, whereby men were fore∣warned of things to come, but were not thereby sent to Pro∣phesie to the people by special command from God, but were forewarned; First, for the avoyding of danger that might come upon them, or others whom this Dream concerned, or at the least that they might know the danger before it came, and these Dreams were common to many as well as to the Prophets, both to the godly and ungodly, Mat. 2.12, 13 and 27.19. Gen. 40.8. and Chap. 41. Dan. 2.1. Secondly, these sort of warning Dreams fore-shewed a blessing upon the god∣ly to encourage them, Gen. 37.5.9. and for these sorts of Dreams, we read by these examples in the Scriptures, that they are common to all sorts of people, and useful either to hear, or to declare, but whosoever did declare a Prophetical Dream, was either a true Prophet indeed, or else a lying En∣thusiast, or false Prophet (such as were the Idol Priests of the Heathen) to seduce the people, as is shewed in the Scrip∣tures before mentioned in this second description, and also in Jeremiah 23.16.25.

And whereas some may question whether Dreams are now sent by God to forewarn, as in ancient times, so long as we have no Scripture to the contrary (but rather for it) wee may not deny it; and do also finde by common experience that some have dreamed of their Childe falling into the fire, and some into the water, and of other several dangers con∣cerning themselves, and others, of which some have come to pass that might have been prevented, by prayer and dili∣gent

care. I know a man that was fore-warned in a Dream of these Wars in England before they began, (or were like to bee) but Prophetical Dreams are not usual in these days.

Yet here it may further be noted, that in some case a man may also declare a Prophetical Dream, and yet be neither a true Propher, nor a Witch, or false Prophet; and that hath sometimes been seen by experience in such as have been troubled in their phantasies through distemper of body, or other distracting occasions hurting their phantasie, they ima∣gine that God hath spoken to them by Dream, or Vision, or Voyce heard, or by an Angel, and hath bidden them go Prophesie such and such things, and these are to be cha∣ritably judged of, and not rashly censured; this distemper of body may be discerned by the effects, that is, Death, or Sickness following within a short time after, if not prevented by the Phisitians; also troubled phansie by outward distra∣ctions may be discerned by the fore-going occasions that have troubled them, and hurt their phansies; and here is required great discretion in all that shall see, or hear a Man or Woman declare a Message from God (as he thinketh) for the intent of a false Prophet is only to deceive, or seduce for advantage of gain or preferment; some have written con∣cerning Dreams, that some Dreams are Diabolical, which are only Philosophical Notions, having no grounds in the Scripture. And whereas it is manifest in the Scriptures that God speaketh to men by Dreams, and interpretations of Dreams are only by the Spirit of God, Gen. 40.8 I think it presumption and Phantasie, to adde any such distinction of Dreams, except Enthusiasmes, which although they are of the Devil, yet are no real Dreams, but Lyes, for the En∣thusiasts did falsly pretend that they had Dreamed, Jer. 23.25.27.32.

Natural Dreams I deny not, which come from the mul∣titude of business, and from the natural disposition of the bo∣dy, but none of these are any way concerning future events, but are only the objects of our Natural affections, and al∣though some of these are lascivious Dreams, some Murthe∣rous,

some Covetous, and in that sence may be called Dia∣bolical; yet in these Dreams are nothing besides Nature, neither hath the Devil any further act in them than in our corrupt stragling affections in the day time; and though our thoughts are sometimes worse in the night than in the day, it is because our affections are busied in the day with other ob∣jects preventing such thoughts.

So much for the Second description of a Witch in the text, that is an user of Divinations or false Prophesies.

The Third Description.

THe Third description of a Witch in the text, Deut. 18.10, 11. is Planetarius, let there not be found among you a Planetarian; some have thought by a Planetarian here is meant such a one as did observe the course and influence of the Planets, and from thence gave predictions of future events, that these were unlawful Arts, and ought not to be practised, and therefore have absolutely condemned judici∣all Astrology, but if they be right in this opinion, how then do they answer to Psal. 19.1. The Firmament sheweth the works of his hands; this is not to be understood only of the making of the Canopy of Heaven, for then it had been said the Firmament is the works of his hands (he that liketh not this exposition, let him read Cornelius Gemma de natura Co∣metae) and God himself speaketh of the influence of the Hea∣vens, Job 38.31. Canst thou restrain the sweet influence of the Pleiades, or canst thou loose the bonds of Orion? &c. And where∣as some have said, That the Star that shewed the birth of Christ, Mat. 2.2. was Miraculous, and not any Natural Star, how then could the Wise men or Astrologians see the signification of that Star by their Science of Astrologie, where∣as if it reacheth not to the knowledge of future contingen∣sies, then much less to the knowledge of things supernatural or miraculous, and yet they saw that the Stars appearance did signifie the birth of that great King (although I deny not, that the motion of the star in the ninth verse might bee miraculous.) And to come farther, Judg. 5.20. the Stars in their Rampires fought against Sisera; it is not spoken of any thing

beyond nature, but the Prophets did observe that the stars in their natural places fought against Sisera, also Gen. 1.14. God made the Lights of Heaven to be signs for seasons, and for days, and for years; it seemeth then that judicial Astrology is not condemned in the Scripture, if it be not abused; what then was a Planetarian in the sence of the text? and why were they forbidden by God, and set in the Catalogue of Witches? To this it is answered, That under the colour of Astrologie these Planetarians that are here forbidden did harbour them∣selves, that because there was somewhat in that Science for the knowledge of some future things, therefore in the pre∣tence of their knowledge in that Science they did take upon them to compare themselves with the Prophets, and to draw the people after their uncertain Predictions, as if they had been equal with the Prophets, and many of them having no knowledge at all in that Science, yet did under the colour thereof harbour their deceitful Oracles, or Divinations, a∣scribing a Deity to the Planets, calling them gods, as Mars the god of Warre, Venus the goddess of Beauty, &c. and did also ascribe so much to their influence, as they beleeved no power above them, and so drew the people a whoring after them, to make them forget God the Author of all things, and to Deifie the Creature; and these Planetarians being meer Naturalists, and beleeving no power above the Pla∣nets, would bear a breast against the Prophets, and under∣take to do those things that were only proper to the Pro∣phets to do, and could be done by no other power but by the Spirit of God, Dan. 2.2, 3, 4. they would undertake the in∣terpretation of Dreams, if the dreams were related to them, nevertheless the expounding of dreams is of God only, vers. 27, 28. and Gen. 41.16. and 40.8. And whereas God did put into the heart of Nebuchadnezzar, to put them to difficult task, they said no man upon earth was able to do it, Dan. 2.10. inferring that the Prophets themselves could do no more than they; yea so did they deifie the Planets, that they ascribed to them to be the gods of the seven Days of the Week, and caused the people to worship them, and bring their daily oblations to them, and to keep Holy days to them, from the names of which Planets the days do take their nominati∣ons;

as Sunday from the Sun, Monday from the Moon, &c. and in other Tongues is more manifest for every day; which if it be true that the Planets have their several influences upon the several days of the Week, yet their wickedness was in denying God that made the Heavens, and their Host, and in deifying the Creature; and for this they are described among Witches, or seducers of the people to Idolatry, and this Ido∣latry God warneth his people to avoyd, Deut. 4.19 Take heed when thou liftest up thine eyes to Heaven, and seest the Sun, and the Moon, and Stars, with all the Host of Heaven, shouldest be driven to worship them and serve them, which the Lord thy God hath distributed to all people under heaven. Although God had given and distributed their influence to all people under Hea∣ven, yet men may not worship them, but worship God that made them. So likewise Deut. 17.3. also this Idolatry part of the Israelites were defiled with, Jer. 44 17. they burnt Incense, and poured Drink-offerings to the Queen of Heaven, or (as it is in the Original) to the works of Heaven, that is, to the Planets; of this Idolatry Job cleareth himself, Job 31.26. If I did behold the Sun when it shined, or the Moon walking in her brightness (that is, if I did behold them with adoration) this had been iniquity, for I had denied the God above, as followeth vers. 28. also 2 Chron. 33.5. This was part of Manasses Witchcraft, he built Altars to all the Host of Hea∣ven, and made the people go astray, vers. 9. And so for this Third description of a Witch in the text, a Planetarian, that is, that under the colour of Astrologie seduced the people to lying vanities, or Divinations, and causeth them to deifie and Idolize the Planets, or that boasteth himself in his Pre∣dictions against the Prophets, crying peace when the Pro∣phets Prophesie destruction, Isa. 47.13. Let thy Astrologi∣ans stand up that do view the Stars, and do make known their monthly Predictions, and save thee from the things that shall come upon thee I might quote also some prophane Writers of this sort, who are seducing Witches, because un∣der pretence of Astrologie they teach things beyond the intent and scope of that, or any lawful Science. As Julius Maternus hath devillishly written, That he that is born when

Saturn is in Leone, shall live long, and go to Heaven when he dyeth; and so Albumazar saith, Who so prayeth to God when the Moon is in Capite draconis, shall obtain his prayer. These Planetarians, for these and the like impious devices, in pretence of a lawful Science, are described in the text among Witches.

Astrologians have also annexed to their Science of Astro∣logie, Palmistrie, and Physiognomie, the Caelestial Bodies, as they say, having fixed their Characters upon the inferiour Bodies of men (as he that readeth their Books may see, with the reason thereof) and therefore these Arts together with Astrologie do serve them to make their Prognosticks concer∣ning the strength, health, disposition, and several events of any mans life; which Prognosticks do often happen true, because Natures course may be probably conjectured by the course and character of the Planets (although these Arts are much abused by wandring Gypsies, who under colour of such knowledge, do commonly cheat silly people, and also rob their pockets, when they are viewing their hands and face to tell them their Fortunes;) now herein was one diffe∣rence between Planetarians, or Astrologians, lawful or un∣lawful in the Scripture sence, the lawful Astrologian fore∣telling probable events, fore-seen by Natural causes upon any person, or Nation; as Deborah observed the Stars concerning Sicera and his Army (although she knew what should come to pass more certainly by the Spirit of Prophesie than by the Stars.) The unlawful Astrologian, or Planetarian fore∣telling things not only probably, but certain and necessarily to come to pass, as if there were such strong inclination, in∣fluence, and co-action in those Coelestial Bodies, as that our earthly bodies can no way avoyd them, and as if God hath no Decree but what may be fore-seen in the Stars. But the Scripture, and true Religion teacheth us otherwise, for as a man may not be so stupid as to deny the influence of the Stars, so no man may be so Atheistical as to deny that Di∣vine Providence ruleth all inferiour bodies; not only in that sense, that Astra regunt homines & regit astra Deus, (which is the Astrologians Creed) but beyond the influence

of the Stars; otherwise it were in vain to pray to God for recovery from sickness, or loss, or calamity, because haply the Stars threaten death, or ruine; in vain it were then for the Elders of the Church to pray over the sick, with hope of their recovery, except the Stars say, Amen. In vain it were then for a Nation to fast, and pray for Peace when the Stars threaten War. In vain it were for a man to hope for prospe∣rity in all his undertakings, by walking in Gods way (as is taught in Deut. 29.9.) because the Stars in that mans Nati∣vity threaten evil, and no prosperity to the whole course of that mans life. But as a skilful Physitian may by good Phi∣sical applications of remedies lengthen the days of a man, upon whom the Stars have a bad influence, and threaten death (which Astrologians themselves confess) how much more may true Religion in a man obtain a blessing for health, and prosperity, and peace, beyond what the Stars do promise? which is the whole discourse of Levit. chap. 26. therefore it must needs follow that Grace may turn away the bad influence, and Vice may hinder the good influence of the Stars from a Man, or a Nation; and they that were such meer Naturalists, as that under colour of their science in Astrologie they taught the people otherwise, they were se∣ducing Witches; and they that did seek to such for Divina∣tions, and did not regard Divine Providence to rule beyond the Stars influence, and so neglected seeking to God in time of trouble, they were Idolaters bewitched.

Another way might Astrologians become Witches, that is, if an Astrologian finding that many of his Prognosticks happened true, and did thereby dissemble Prophesie, pre∣tending that he did by Revelation, or prophetical Inspirati∣on fore-tell those things which yet he did only conjecturally foresee by the Stars, that pretence or dissimulation made him a Witch, fit to seduce and mis-lead the people.

So much for the Third description.

The Fourth Description.

THe Fourth description, or term of description, of a Witch in the text is Conjector, a Conjecturer; that was

such a one that had some particular pretence or colour where∣upon he grounded his Divinations, making the people be∣leeve that thereby he could Divine or Prophesie unto the peo∣ple; whereas yet it was altogether a cousening imposture, or uncertain guessing, or conjecturing, and according to that he is here described by Moses as a Witch; what that Imposture was, Expositors have given several glosses, one Exposition is, That they observed the flying of Fowls, and thence gave their uncertain Predictions, or Divinations, but for that we finde no example in the Scriptures in the Original sence, and therefore leave it, and do also think, that to observe the fly∣ing of Fowls for Predictions of weather, as also the postures of Beasts, and creeping things is no offence, nor is here for∣bidden. Another exposition is, That they observed the in∣tralls of Beasts, from whence they pretended they did know the will of the gods; and that was indeed of Beasts that were offered in Sacrifice to their Idols. By which pretence being but a meer cousening Imposture, they seduced the people to Idolatry, and therefore were reckoned and described among Witches in the text; and for that exposition we have that example in the Scriptures, Ezek. 21.26. (which in Tremel∣lins translation is thus) To use Divinations, he will furbush Knives, he will consult with Idols, he will look in the Liver, this is a plain demonstration of this Fourth description of a Witch in the text; that is, such a one as pretended to the people that their Idol gods hiding their secrets in the intralls of the sacrificed Beasts, he being one of their Priests, could by searching the intralls, conjecture to the people the meaning of the gods. This exposition is agreeable to that, 2 Chron. 33.3. when Manasses had built Idol-Altars in the House of God, it followeth immediatly in the sixt verse, Et Divinationibus, & conjectationibus & prestigiis usus est; and he used Divinati∣ons, and Conjecturings, and Juglings, all tending to one end, to seduce the people to Idolatry, as followeth in the ninth verse, he made Judah and Jerusalem to go astray, for God had appointed his people not to inquire after uncertain conjecturings, by any Idol Impostures of the Heathen, but to inquire after himself, by the Prophets, and by his

Priests, by an Ephod, by Urim and Thummim, as appeareth, 1 Sam. 30.7. Exod. 28.30.

Some report that the Roman South-sayers did take the anckle bone of a Beast sacrificed, which bone was by them called talus in the Latine, the said bone is easie to be seen in the foot of any Oxe or Sheep, and hath four sides equally poysed, and being cast upon a Table it falleth contingently like a Dye; and therefore are the Dyes called by the same name in latin tali, and when those Idol Priests, the Roman South-sayers, would enquire of their Idols for Divinations, or rather give Divinations in the name of their Idols, they would cast that bone upon the Table, and according to the several contingent falling of the bone like the cast of a Dye, so they gave several conjecturing Divinations, every side when it chanced upward being of a several signification, given by their Idol, as they pretended; a meer cheating Imposture to seduce the people; a lively demonstration of it may be seen among Boys, casting the bone in the same manner in certain childish Games called cock-up-all.

It may be collected also, That the Idol Priests of the Hea∣then did sometimes use this imposture for one, (they having divers ways to delude the people), that was, for the Priest to be blinde-folded, and one or more to touch him, and he to conjecture or guess who it was that touched him; which was easily done by the confederacy of some stander by, some Priest like himself, who gave him a private token which the people did not take notice of, but were thereby deluded, and thought him to have a Prophetical inspiration from the Idol gods, and this is collected from Matth. 26.68. especially if that place be compared with Mark 14.65. where it appear∣eth, That the corrupt Jews, who had been defiled by the manner of the Heathen, did blind-fold Christ and smite him, and said, Prophesie, who it is that smote thee; they offering to try Christ by such ways as they had seen the Heathen try their Prophets by, who notwithstanding were Impostors and false Prophets.

So much for the Fourth term, of description, of a Witch in the text, Conjector, a Conjecturer.

The Fifth Description.

The Fifth Appellation, or term of description of a Witch in the Text, is Prestigiator, that is, a Jugler.

THe interpretation of this word is plain in the Scrip∣tures, that is, one that worketh false or lying Won∣ders, or lying Miracles, in opposition of the true Mi∣racles that were wrought by God, by his Prophets, such were Jannes, and Jambres, 2 Tim. 3.8, 9. As Jannes and Jambres withstood Moses, so also do these resist the truth; now how Jannes and Jambres withstood Moses it appeareth, Exod. 7.5.8.9. God would have his Prophets, Moses, and Aaron to be known by their Miracles, that the people might beleeve that God had sent them, they wrought the Miracles that God had commanded them, Exod. 7.13. but it appeareth in vers. 14. that these Juglers withstood them, and when the Messengers of God wrought true Miracles, those Witches wrought lying Miracles in opposition of them, Fecerunt simi∣liter, they did the like. The Latin translation is thus; Tum vocavit Pharo sapientes & Prestigiatores, ut facerent ipsi quo{que} magi Aegyptii suis incantation bus similiter; and Pharoah cal∣led the Wise men, and Juglers, that the Magicians of Aegypt might also do the like with their inchantments; so likewise vers. 25. Fecerunt similtier magis suis incantationibus, the Magicians did the like with their Inchantments; this word Similiter, the like, or in like manner, is of great importance, least some ignorant reader of the Scriptures should suppose, that the Magicians did the same Miracles that the Prophets did, whereas those acts of the Magicians were only delusions, (although enough to blind Pharaohs eyes, because God would harden his heart.) And as it appeareth in 2 Tim. 3.9. their actions were only mad fooleries that came to light, and were proved ridiculous, as the words import, for the craft of Jugling, to them that are not acquainted with it, breedeth great admiration in the beholders, and seemeth, to silly peo∣ple, to be miraculous, and yet being known is but deceit and

foolery; so that the beholder himself cannot but blush, and be ashamed to think he was so easily cousened, and did so much admire a ridiculous Imposture, that craft of Jugling consisteth.

First, In slight of hand, or cleanly conveyance.

Secondly, In confederacy; and

Thirdly, In the abuse of Natural Magick.

The first is profitably seen in our common Juglers, that go up and down to play their Tricks in Fayrs and Markets, I will speak of one man more excelling in that craft than others, that went about in King James his time, and long since, who called himself, The Kings Majesties most excellent Hocus Pocus, and so was he called, because that at the playing of every Trick, he used to say, Hocus pocus, tontus talontus, vade celeriter jubeo, a dark composure of words, to blinde the eyes of the beholders, to make his Trick pass the more currantly without discovery, because when the eye and the ear of the beholder are both earnestly busied, the Trick is not so easily discovered, nor the Imposture discerned; the going about of this Fellow was very useful to the wife, to see how easily peo∣ple among the ancient Heathen were deceived, in times and places of ignorance, for in these times many silly people (yea and some also that think themselves wise) will stand like Pharaoh and his Servants, and admire a Jugling Imposture; or like the silly Samaritans, Acts 8.10. who did so much ad∣mire a seducing Jugler, as they said, He was the great power of God, until they saw the true and real Miracles of Philip, vers. 6. And others again on the contrary will stand affright∣ed, or run out of the room scared like fools, saying, The Devil is in the room, and helpeth him to do such Tricks; and some saying absolutely. He is a Witch, and ought to be hanged; when as he did only act the part of a Witch to en∣lighten, and not to deceive, that people might see and dis∣cern the Impostures by which the Idols of the Heathen were made famous, by their jugling Priests, and might laugh at their vanities (they that would see the manner of this part of Jugling, or cleanly conveyance more fully, may read Master Scots discovery of Witchcraft, where it is set down

at large, to the satisfaction of all those that are not wilfully ignorant; as also briefly afterward in this Fifth description, after pag. 34. And now for illustrating of the History of Pharaohs Magicians, I will parallel this Hocus Pocus, or Eng∣lish Jugler, a little with them; they are called Prestigiatores, Juglers, Exod. 7.14. and yet in the same verse, and also in vers. 25. it is said, they did in like manner by their inchant∣ments; Why with their Inchantments? Not that Jugling and Inchanting are one and the same imposture, but the rea∣son is, because when they wrought a Jugling Trick, or ly∣ing Miracle, they always spake a Charm, or Inchantation im∣mediately before it, like to that of our English Jugler afore∣said, to make the delusion the stronger, by busying the senses of Hearing and Seeing in the Spectator both at once, for a Charm, or Inchantation was only a composure of words to delude people, who thought that words spoken in a strange manner had vertue and efficacy in them (as may be seen more fully in the Sixth description following) therefore are they said to work their false Miracles by their Inchantments, be∣cause they seemed to silly beholders to do them by their in∣chantations or words, when as indeed they did them only by slight of hand, or cleanly conveyance called Legerdemain; and they that are well acquainted with this craft of Jugling, may easily conceive how these Magicians did their Feats without so much admiring them, when they read the History, as if they had done great Wonders, which were only delusi∣ons; The second and third Miracle, that they dissembled, do plainly appear in the letter of the History, Exod. 7.2. they seemed to turn water into bloud, Fecerunt similiter, and yet mark well the History, and yee shall see there was no water in Aegypt, for Moses had turned it all into bloud before, vers. 20.21.24.25. so then they could finde no River or Pond to do that feat in, it must needs follow then, that they sent for water where it was to be had, which was no nearer than Goshen, and so shewed a petty Jugling Trick before Pharaoh in a room, with a Bowl or Tray of water, setting it upon the ground, and by slight of hand conveying bloud into it to colour it; so likewise for the Third Miracle which they

dissembled, Chap. 8.7. it was necessarily done by a such vessel of water; for they could not finde any other water free in all Aegypt, which were not already full of the abun∣dance of Frogs, vers. 3.5. and what common Jugler might not easily dissemble that Miracle, by setting a bowl of wa∣ter down before Pharaoh and his Servants, and by slight of hand conveying in three or four Frogs, and so holding up their staffe, and speaking certain words to make it seem to silly spectators that the waters brought forth those Frogs; The first Miracle indeed seemeth more difficult to dissemble, and yet not so difficult if you saw it acted, for what is easier than for a cunning Jugler to hold up a staffe as if he would throw it down, and then to speak a lofty inchantation, to busie the intention of the Spectators, and then with slight of hand to throw down an artificial Serpent instead of his staffe, and convey away his staffe, that so they might think his staffe was turned into a Serpent, for these Histories are set down according to the apprehension of the deceived behol∣ders, and not that the Magicians did them really, for then we must beleeve that they wrought real Miracles as the Pro∣phets did, which were an ignorant and absurd tenent; whereas the Scriptures do manifest that they were only mad fooleries, and were discovered and came to light, 2 Tim. 3.9. yet many are so stupid, that rather then they will not have them really done, they say they were really done by the pow∣er of the Devil, and so ascribe power to the Devil for work∣ing Miracles, whereas we never read in the Scriptures that the Devil may have any supernatural power ascribed to him, but is only the Father of Lyes.

The same kinde of Jugling Tricks were the Impostures of Simon Magus, in Acts 8.9. which although the people did for a time behold with admiration, yet when they saw real Miracles wrought by Philip, vers. 6.12. they beleeved him, and not the Impostor any longer, for they did easily see a difference between real Miracles, and cheating Impo∣stures.

Some again will have it, that these Acts of Pharaohs Jug∣lers, and others in the Scriptures might be real as they see∣med

to be, and yet brought to pass by the profoundness of the Art of Magick, which Art is of greater force (say they) than Jugling, or else why were they called in the same verse, Exod. 7.11. Juglers, Wise men, and Magicians all at once? but let not any be so weak in understanding as to think, That any Art in the World could do that really that required a mi∣raculous hand of power to do, for this is the essential or formal reason of a Miracle to be done by a power Supream, and be∣yond the power of Man or Devil, or the vertue of any Art; and for this word, Magicians, in its own proper sence it is ta∣ken for Wise and Learned men, in Astrologie, and other Arts wherein Schollers are instituted; and so there is no diffe∣rence between 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the Greek, neither was it taken in any other sence among the ancient, and such were they that came to Christ and offered gifts, Matth. 2.1.11. called Magi; in this sence also it is said, That Moses was lear∣ned in all the wisdom of the Aegyptians, Acts 7.22. and here in Exod. 7.11. these Juglers are called Magi, Wise men, and Learned, because they pretend so, and were so thought by the people, whereas they were indeed but cheating Impo∣stors, but because they and many other cousening Mates mentioned in the Scriptures, have by usurpation ob∣tained that appellation from the people, Magicians, or Wise men, therefore it is used and taken by some Writers for such as use all cousening Diabolical Impostures; yet Moses here in this place of Exod. 7.11. gave them not that manner of name or appellation, only Magicians, but withall descri∣beth them by their peculier appellation, that is Juglers; and so in all the Old Testament, where Magician is taken in the worst sence, it is not set alone, but conjoyned with some o∣ther terms of an Impostor for a more full description, so that a Magician in the worst sence in the Scripture phrase is only an Impostor, or Deceiver; in the best sence, a learned Wise man, therefore no real Miracle, but only delusions can bee wrought by Magick.

I said a little before, That this craft of Jugling consisteth of three things; the First is, Slight of Hand, or cleanly con∣veyance; the Second is Confederacy, that is, when many or

few agents do agree together in bringing to pass cheating impostures, contrary to the truth. An example of this wee have in the History of Bell, the Idol, in the Book of Daniel, which though it be called Apocripha, and doubtful whether it be a true History, yet this example whether it bee true or not, it doth plainly demonstrate the Witchcraft of Idol Priests by confederacy, which is one main arm of the craft of Jugling, Wisd. 14.14.20. it appeareth plain how they confederated together in extolling the Idol, to uphold it for their own delicious maintenance, and to seduce the King and people to Idolatry, by making them beleeve that Bell did eate up all the daily provision that was set before him, whereas they themselves, with their Wives and Children, came in at secret doors in the night, and did eate up and car∣ry away all that was provided at the Kings charge, until Daniel discovered that their jugling imposture; and al∣though there be not so plain a demonstration of the Jugling Impostures of every Idol spoken of in the Scriptures, yet no Idol but had the like delusions; for they built their Idol Houses on purpose with several slights, and secret conveyan∣ces to bring their Jugling Tricks to pass, and had daily new inventions of new Impostures whereby they deceived the World, and seduced them to Idolatry, therefore Elijah, 1 King. 18.19. would not trust the Priests of Baal to remain in their own Idol House, when he would discover them to the people, but caused them all to come forth to Mount Carmel, and then he said, as in vers. 24. The God that an∣swereth by fire, let him be God. Why did he cause the King to command them all to Mount Carmel? The reason was, because if they might have acted their part in their Idol House, being built with secret conveyances for all deceit, they might have secretly fired the Oblation, and so might have deluded the people, still making them beleeve their Idol had answered them by fire, but being in Mount Carmel, re∣mote from their Idol House, they could only act the part of Mad-men, cutting themselves that the people might have somewhat to gaze at, but could bring nothing to pass to save their credit, or their lives; the deluding impostures of

the Priests of Baal, are called Praestigiae Isabelae, 2 King. 9.22 the Juglings or Witchcraft of Jezabel, because she being an Idolatrous Woman maintained those Priests of Baal in their Witchcraft, or delusions, to seduce the people to Ido∣latry.

The third Branch whereupon this craft of Jugling con∣sisteth, is the abuse of Natural Magick, that is, the abuse of their knowledge in Natural causes, as for instance in some few; take Woolfs dung, and carry it in your pocket that it may take the heat of your body, and it will make any mad Bull, or other Cattel of that kinde to fly from you, and to run very farre away from their pasture to the admiration of the beholders. Take a peece of paper and rub one part of it with fresh Lemmon peele, and dry it again a little, and then dip your Pen in Inke, that is made of stone blew, steeped two or three days in cold water, and write upon the place that had the tincture of the Lemmon peele, and it will write a pure bright red, and then with the same Pen and Inke write upon another place of the paper, and it writeth blew, where∣by there is caused great admiration in the beholders, to see a man with one Pen, and one and the same Inke write red and blew.

Albartus Magnus, and also Misaldus do write of many wonderful things that may be done by the knowledge of Natural causes, or the secrets of Nature, which although many of them be false, yet for such as are true, they may bee lawfully done; and therein we may glorifie God, in behol∣ding the wonderful Works of his hands, in the secret causes of things.

But now for the abuse of these things, as namely by the doing of these things to seduce the people, by making silly people beleeve we do them by a miraculous power, thereby pretending our selves to be Prophets, as did Simon Magus in the Acts; this is right Jugling Witchcraft, or to make the people beleeve that they are done by the power of some Idol, thereby to seduce the people, or any way to affront the Pro∣phets, by comparing them with true Miracles, to withstand the truth, as Pharaohs Magicians did, were right Witchcraft.

So likewise for the Oyntment called Unguentum armaxis∣um, or Weapon salve (that is an Oyntment made of such ingredients, as by anointing the Weapon wherewith a man or beast is wounded, it healeth the Wound (if it be true by certain experience, as many Phisitians and Chyrurgions do affirm) it may lawfully be used, and we may glorifie God in the use of it, who hath given such excellent secret qualities to the Creatures, which are made for the use of man.

Also Jacob used the peeled rods, which by their secret o∣peration being set before the sheep in the heat of their Gene∣ration, caused them, by beholding them in their conceiving, to conceive and bring forth party coloured Lambs; but if any man shall use these secrets to this end to make the people beleeve they are Prophets, and do them by a miraculous power, that so they may seduce the people to errour under a colour of working Miracles, such men are seducing Witches.

Thus a Planetarian abusing the lawful Science of Astro∣logie may become a Witch, not only under the notion of 2 Planetarian, but of a Jugler; as for instance, Pedro Mexi•• a Spanish Historian, writeth of one Columbus, who coming to an Island in the new-found World called Hispaniola, desired Traffick with the Natives for Victuals, which they denying, he told them they should all dye of the Plague, and for a sign hereof they should see the Moon as red as bloud at such a time, and contrary to her former condition; afterward they beholding the Moon eclipsed at the same time fore-told by Columbus, and knowing no rules of Astrologie, they belee∣ved his words and craved pardon, and brought him supply of Victuals; This was but a remiss degree of deceiving Witch-craft, or rather a Cheat, because it tended not to Ido∣latry, but yet in the act it self, pretending falsly a miraculous power, it was Jugling Witch-craft.

It is now fully demonstrated what a Jugler is in the Scrip∣ture sence, but yet Moses mentioneth both Sexes in the Scriptures, for it is written, Exod. 22.18. Praestigiatricem ne sinito vivere, suffer not a Jugling Woman to live. This is not

any thing different in Nature from Praestigiator a Jugling man, but only in Sex, as if he had said, As you ought not to suffer Jugling seducing men to live, so likewise if there be a Woman found among you that useth this craft of working false Miracles, to delude and seduce the people to Idolatry, although she be the weaker Sex, to whom mercy might seem to be due, yet suffer her not to live; all one in sence with that Levit. 20.27 where Witches of both Sexes are men∣tioned in one verse; If man or woman be a giver of Oracles, or Divinations, or a South-sayer, they shall be put to death; yet whereas Moses, in all the Law, speaketh more fully of Witches in the Masculine, than in the female Sex; it con∣futeth that common tradition of people that Witches are most of the female Sex.

Here I am compelled (for the satisfaction of some that are so weak in capacity that they will rather stand to cavil in a disputative way, than to understand things that are not in themselves disputative, but demonstrative) to demonstrate some few of the most admired Tricks of common Jug∣ling.

First, A Jugler knowing the common tradition, and foo∣li•••• opinion that a familiar Spirit in some bodily shape must be had for the doing of strange things, beyond the Vulgar capacity, he therefore carrieth about him the skin of a Mouse stopped with feathers, or some like Artificial thing, and in the hinder part thereof sticketh a small springing Wire of a∣bout a foot long, or longer, and when he begins to act his part in a Fayr, or a Market before Vulgar people, he bring∣eth forth his Impe, and maketh it spring from him once or twice upon the Table, and then catcheth it up, saying, would you be gone? I will make you stay and play some Tricks for me before you go, and then he nimbly sticketh one end of the Wire upon his waste, and maketh his Impe spring up three or four times to his shoulder, and nimbly catcheth it, and pulleth it down again every time, saying, Would you be gone? in troth if you be gone I can play no Tricks, or Feats of Activity to day, and then holdeth it fast in one hand, and beateth it with the other, and slily maketh a

squeeking noyse with his lips, as if his Impe cried, and then put∣teth his Impe in his breeches, or in his pocket, saying, I will make you stay, would you be gone? Then begin the silly people to wonder, and whisper, then he sheweth many slights of acti∣vity as if he did them by the help of his Familiar, which the sil∣liest sort of beholders do verily beleeve; amongst which he e∣spyeth one or other young Boy or Wench, and layeth a tester or shilling in his hand wetted, and biddeth him hold it fast, but whilst the said Boy, or silly Wench thinketh to enclose the peece of silver fast in the hand, he nimbly taketh it away with his finger, and hasteneth the holder of it to close his hand, saying, Hold fast or it will be gone, and then mumbleth certain words, and crieth by the vertue of Hocus, Pocus, hay passe prestor, be gone; now open your hand, and the silly Boy or Wench, and the beholders stand amazed to see that there is nothing left in the hand; and then for the confirmation of the wonder, a Confederate with the Jugler, standeth up among the crowd (in habit like some country-man or stranger that came in like the rest of the people) saying, I will lay with you forty shillings you shall not convey a shilling out of my hand; it is done saith the Jugler, take you this shilling in your hand, yea marry (saith he) and I will hold it so fast as if you get it from me by words speaking, I will say you speak in the Devils name, and with that he looketh in his hand in the sight of all the people, saying, I am sure I have it, and then claspeth his hand very close, and layeth his other hand to it also, pretending to hold it the faster, but withall slily conveyeth away the shilling into his glove, or into his pocket, and then the Jugler cryeth, Hay passe, presto vade, jubeo, by the vertue of Hocus Pocus, tis gone; then the Confederate o∣peneth his hand, and in a dissembling manner faineth him∣self much to wonder, that all that are present may likewise wonder; then the Jugler calleth to his Boy, and biddeth him bring him a glass of Claret Wine, which hee taketh in his hand and drinketh, and then he taketh out of his bagge a tonnel made of Tin, or Latine double, in which double de∣vice he hath formerly put so much claret wine as will almost fill the glass again, and stopping this tonnel at the little end

with his finger, turneth it up that all may behold it to be emp∣ty, and then setteth it to his fore-head, and taketh away his finger, and letteth the Wine run into the Glass, the silly Spectators thinking it to be the same wine which he drank to come again out of his fore-head; then he saith, If this be not enough I will draw good Claret Wine out of a post, and then taketh out of his bagge a Wine-gimblet, and so he pier∣ceth the Post quite thorow with his Gimblet; and then is one of his boys on the other side of the wall with a Bladder and a Pipe (like as when a Clister is administred by the Phisi∣cian) and conveyeth the Wine to his Master thorow the Post, which his Master (Vintner like) draweth forth into a Pot, and filleth it into a Glass, and giveth the company to drink.

Another way it is very craftily done by a Spanish Borachio, that is a Leather Bottle as thin and little as a Glove, the neck whereof is about a foot long, with a screw at the top instead of a stopple; this Bottle the Jugler holdeth under his arm, and letteth the neck of it come along to his hand under the sleeve of his Coat, and with the same hand taketh the tax in the fasset that is in the post, and yet holdeth the tax half in and half out, and crusheth the Bottle with his arm, and with his other band holdeth a Wine-pot to the tax, so that it seemeth to the beholders that the Wine cometh out of the tax, which yet cometh out of the Bottle, and then he giveth it among the company to drink; and being all drunk up but one small glass at the last, he calleth to his Boy, saying, Come sirrah, you would faine have a cup, but his Boy make∣eth answer in a disdainful manner, saying, No Master not I, if that be good Wine that is drawn out of a Post I will lose my head; yea sirrah saith his Master, then your head you shall lose; come sirrah, you shall go to pot for that word; then he layeth his Boy down upon the Table upon a Carpet, with his face downward commanding him to lye still, then he taketh a linnen cloth, and spreadeth it upon the Boys head broad upon the table, and by slight of hand conveyeth under the cloth a Head with a face, limned so like his Boys Head and Face that it is not discerned from it; then hee draweth

forth his Sword or Falchion, and seemeth to cut off his Boys head; but withall it is to be noted, That the confederating Boy putteth his head thorow a slit in the Carpet, and thorow a hole in the Table made on purpose, yet unknown to the Spectators, and his Master also by slight of hand lay∣eth to the Boys shoulder a peece of wood made concave at one end like a scuppit, and round at the other end like a mans neck with the head cut off, the concave end is hidden under the Boys shirt, and the other end appeareth to the company very dismal (being limbned over by the cunning Limbner) like a bloudy neck, so lively in shew that the very bone and marrow of the neck appeareth, insomuch that some Specta∣tors have fainted at the sight hereof; then he taketh up the false Head aforesaid by the hair, and layeth it in a Charger at the feet of the Boy, leaving the bare bloudy neck to the view of the deluded beholders, some gazing upon the neck, some upon the head, which looketh gashful, some beholding the Corps tremble like a body new slain; then he walketh by the Table, saying to the head, and the seeming dead Corps, Ah ha, sirrah, you would rather lose your Head then drink your Drink, but presently he smiteth his hand upon his breast, saying, To speak the very truth in cool bloud, the fault did not deserve death, therefore I had best set on his Head a∣gain; then he spreadeth his broad linnen cloth upon the Head and taketh it out of the Charger, and layeth it to the shoul∣ders of the Corps, and by slight of hand conveyeth both the Head and the false neck into his Bagge, and the Boy raiseth up his Head from under the Table; then his Master taketh a∣way the linnen cloth that was spread upon him, and saith, By the vertue of Hecus pocus, and Fortunatus his Night cap, I wish thou mayest live again; then the Boy riseth up safe and well, to the admiration of the deluded beholders.

These and the like Jugling Tricks (some whereof are done meerly by slight of hand, some have a help from false Instru∣ments, as false Knives, false Boxes, false Locks, false Wase∣coats, and the like, are many of them demonstrated by Master Scot, and many are daily invented, which are all done by common reason, without the least compact with the Devil,

(unless they do them to seduce, and then the Devil is indeed in their heart, as he was in Simon Magus, in the Acts, and is in every wicked man.) And yet sometimes it hapneth, that if here have been any University Schollars at the beholding, or at the acting of these common Tricks, they have gone out and fallen into a dispute upon the matter, some saying, Sensus nunquam fallitur circa proprium objectum, some have said that the Jugler by his Familiar doth thicken the Air, some again that he hurteth the Eye-sight, and so deceiveth the be∣holders; and in all their discourse they shew themselves very Philosophical, but very little capacious. And Cooper wri∣ting upon that subject, hath pretended to shew himself Theo∣logical, but betrayeth himself to be very silly, blinde, and ignorant.

It being fully demonstrated what a Jugler is in the Scrip∣ture sence, let every one consider seriously who be the Juglers, of this and former Ages, that ought to be put to death by the Law of Moses, we might think that no man were so silly and foolish to think that it is meant common Juglers, who play their Tricks in Fayers and Markets, nor Gentlemen who sometimes in imitation of them, do in sport, play Tricks of slight of hand, or legerdemain, with confederates or without, for it is most certain and true, that if it bee rightly under∣stood, that these do a great deal of good, that recreation ten∣ding rightly to the illumination of people of all sorts, to shew them the vanity and ridiculousness of those delusions and lying Wonders, by which men were so easily deluded in old times by Pharaohs Magicians, by Simon Magus, and Eli∣mas the Sorcerer, and now adays by our professed Wizzards, or Witches, commonly called Cunning Men, or good Witches, who will undertake to shew the face of the Thief in the Glass, or of any other that hath done his Neighbour wrong privily, when as they do all by Jugling delusions, and are themselves right Witches, that cause men to seek to the Devil for help, that will undertake and promise to un∣witch people that are (as fools commonly say) bewitched; these common sporting Juglers also may illuminate peo∣ple to see the Jugling Witchcraft of Popish Priests, in causing

Rhoods to move their eyes and hands in compassion to peo∣ples prayers, of which you may read more fully after∣ward.

Yet in Queen Elizabeths time, as appeareth in Mr. Scots Discovery of Witchcraft, in the fifteenth Book, Chap. 42. there was a Master of Arts condemned only for using himself to the study and practise of the Jugling craft, how justly, I will not controvert; but this I say, That if a man may not study and practise the discovery of Chears without being a Cheater, nor the discovery of Witchcraft without being ac∣counted a Witch, it is the way for Witches and Cheaters to play their pranks, and no man able to tax them, or accuse them, or to say who they are that are Witches; and this foolish nice censuring, and ignorant condemning hath bred great and general ignorance of this subject of Witchcraft; which God himself describeth so often in the Scriptures, for people to know and avoyd the practise of seducing, or being seduced by it, but for that Master of Arts before named, the Lord of Leicester having more wisdom in some things than some had, did protect him for a time after he was condem∣ned, but what became of him is not mentioned, but yet if he had been a Jugler, or practiser of that Craft to this end, to withstand the Prophets when they wrought true Miracles, as Pharaohs Juglers withstood Moses, or if he were one that practised it to seduce the people after lying delusions, to mag∣nifie himself as a false Prophet, like Simon Magus in the Acts, or to cause people to ascribe miraculous power to him, or to seek to the Devil as our common Deceivers, called good Witches, do, he was deservedly condemned; but to study Witchcraft, and actually to demonstrate it by practise, to shew how easily people were and may be deluded by it (see∣ing God hath commanded Witches to be put to death, and what they were or are, is not now a days fully understood (no not by the Learned) is no more deserving death than for Master Scot to write a book in the discovery of it, or for a Minister to discover to the people the danger of an Idol; to which Witchcraft is necessarily joyned as an upholder and companion, or for a Minister to shew the secret and dange∣rous

nature, and several windings of Sin and Satan; for the essence of a Witch is not in doing false Miracles, or any o∣ther Witchcraft by demonstration or discovery, but in sedu∣cing people from God, and his Truth; As for example, Pha∣raohs Magicians in that they did throw down their stafle, and made it seeme to be turned into a Serpent, to the end to with∣stand Moses, and to seduce the Aegyptians, they were abso∣lute Witches, but if any man now do the very same, or had then done it to discover the Jugling deceit of it, hee is no Witch, but a teacher and instructer of the people.

So again for another example, he that goeth behinde a Rhood, or other Popish Image, and draweth the secret Wiers that causeth the eyes and hands of the Image to move, to the end to delude and seduce the people to Idolatry, by admira∣tion of it, as Popish Priests do; he is an absolute Witch, but he that goes behind it, and acteth the same part, and then cometh out and sheweth people the Imposture, and sheweth them the Wyers and secret delusions, is not a Witch, but a discoverer of a Witch (that did it to the end to seduce) and a Teacher and illuminator of the people. See more in the Sixth description.

But we must know that in Queen Elizabeths time the Pro∣testant Religion being then in its minority, when as Popery was but only suppressed, and not worn out of the memory, nor out of the hearts and affections of men (that yet in out∣ward shew were Protestants) it was a brief tenent in the U∣niversities, that he that did but study and contemplate upon this subject of Witchcraft was a dealer with unlawful and vain Science, and ought to be censured for a Witch, and by this subtill tradition they feared all Students, that no man dared to search into the bowels and secrets of that Craft, least (as they knew full well) thereby he should discover to the World the secret Impostures of the Popish Religion, which is altogether upheld by Witchcraft, of which Religion, many stood daily in expectation to have it set on foot as brief as ever, when (as they hoped) the times would change. Hath God given nine several descriptions of Witchcraft at once? Deut. 18.10, 11. and reiterated them in many places of Scripture

that we might take notice, who and what they are, with the Mystery of iniquity, and delusions that they practised? and shall not we study and contemplate upon it? by this vain tra∣dition were many of their devillish Witchcrafts concealed, and came not to light, for many years, to the view of the world; example of that Popish Idol, Cheapside Crosse, which stood for many years like the Golden Image of Nebuchadnez∣zar, few men knowing the jugling Witchcraft that was therein, untill at the command of the Parliament it being pulled down, there were found therein the severall slights to move the Arms, Eyes, and Heads of the Images, and the Pipes to convey the water to make the Images shed tears in compassion to the peoples prayers, and to convey Milk into the breasts of the Image of the Virgin Mary, that the poor deluded people (seeing such lying Wonders, as Images of Gold, to move, to weep, and shed tears in abundance, and Milk to drop out of the Virgins breasts, through her earnest labouring with her Son to hear, and grant the prayers of the people) went home, bewitched to that devillish Idolatry by that grand Witch, that Whore of Rome that hath deceived all Nations with her Witchcraft, Revel. 18.23. yet, to the grief of the hearts of this Popish crew, in the beginning of the reign of Queen Elizabeth, many of their devillish Witch∣crafts were daily discovered, as in Master Lumberts Book of the Perambulation of Kent it appeareth, was discovered the Rhood of grace in Kent, who was always accompanied and helped by little St. Rumball, which Idol as Mr. Scot noteth in Lib. 7. Chap. 6. was not inferiour in all deluding Impostures to the great Idol Apollo (or Apollos Oracle) whose Priests were the grand Witches of the World in its time) yet after∣ward the wires that made the eyes of the Images to goggle, and the Pins and Instruments for several delusions were dis∣covered, with all the Witchcraft of the jugling Priests, with every circumstance thereof, which Image and Instruments were openly burnt together, by the authority and command of the Queen.

And now it falleth in my way to speak of another grand Witch of the World, that is, Mahomet, the great Idol of

the Turks, who by his Juglings and Divinations hath sedu∣ced a great part of the World to an Idolatrous worship, so absurd and silly, that his Disciples are ashamed to let any Christians come neer the place of his supposed Sepulchre at Mecha, lest they should laugh at their folly in worshipping an Iron Sepulchre, therefore all Christians are forbidden to come within five miles of that place upon pain of death; and because various reports have been abroad by several Authors concerning this Deceiver of the world, I will only cite the most allowable reports confirmed by Lampadius in Mellificio Historico, and also by Gulielmus Biddulphus an English Tra∣vellor (called, The Travels of certain English-men into farre Countries) very agreeable to the foresaid Lampadius;) This devillish Impostor Mahomet desiring to magnifie himself a∣mong the people, did first of all delude his Wife, making her beleeve that he was a Prophet of God, for having the Falling-sickness, with which he fell often, and lay like a man in a trance, he told his Wife that Gabriel the Arch-angel did often appear to him, and reveal secrets from Heaven, and for the confirmation thereof Sergius a wicked Monck, who was his instructer, affirmed. That Gabriel did use to appear to all Prophets, and so both of them together did perswade the silly Woman that the reason of his falling in a Trance was, because the Angel was so glorious that he was not able to behold him without falling, and that all the time of his lying thus prostrate the Angel was talking with him; this silly Woman rejoycing in this, That she was married to a Pro∣phet, reported the thing among other Women, so that in time this fellow obtained among pratling Women, and common people, the name of a Prophet; the Devil by this fellow taking occasion, and waiting his opportunity to de∣ceive the World (as also by Sergius the Monck who was his companion) it hapned about the year of our Lord Christ, 591. about which time also began the Antichristian Pope∣dome at Rome) that Heraclius the Roman Emperour, make∣ing use of the Armies of the Sarazens against the Persians, (and not giving them their daily pay or stipend, which they expected and required of his Captains over them) they re∣volted

from him; then this Mahomet, with his companion Sergius seconding him) became the Head of the Rebellion, or at least desired so to be thought by the people, that so he might any way become great among them; but the Souldi∣ers not much regarding him, Sergius and he did so use their wits to perswade them, telling them, That he was ordai∣ned by God to that end, and sent by the Angel Gabriel to bring the people to the worship of God by the power of the Sword (for said he, Christ came only by Miracles and Signs to perswade, but I am the next Prophet, and the last that shall come, and am to compel people by the Sword) so that partly by subtilty, and partly by compulsion hee drew a mighty Army to him, to the overthrow of the Emperours power in those parts, from whence came that mighty Em∣pire of the Turks; and because that Sergius had counselled him, that the only way to increase in strength was to set up a New Religion, he gathered unto him besides Sergius, John Presbyter an Arrian Heretick, and Selan a Jewish Astrolo∣gian, and another Barran, Persam Jacobitam; who toge∣ther, that they might draw all people after him, Coyned a Re∣ligion, partly of the Circumcision, that so he might win the Jews, and the Saracens (who coming of Ishmael, do use the Circumcision of Abraham to this day) and were called Sa∣racens, because Hagar was Sarahs Maid, and Hagarens from their Mother Hagar) and partly of Christianity, that so he might win Christians (for the Turks do acknowledge Christ to have been a Prophet, but they deny his Divinity, and his satisfaction for the Sins of Man, for they say that God had no Wife, and therefore could have no Son; and of this and the like silly conceits is composed the Turkish Al∣coran) and that he might distinguish his Sect from Jews and Christians, he hath instituted his Sabbath on the Friday, and for the inticing of all men to his Religion, he telleth them, That they that fight boldly for his Worship, shall (if they bee slain) enter directly into Paradice, where they shall injoy plenty of pleasures, meat, and drink, and pretty Wenches abundance, and with these hopes (saith Lampadius) his Souldiers are so bewitched that they are always furious and

greedy of fighting, be their danger never so great. Much more is reported of this Impostor by several Historians, but I have only described him briefly by these his seducements, (although he had many more) wherein may be noted that he was a Jugling false Prophet, in faining himself to be in extasie of minde, in a miraculous manner talking with the Angel Gabriel (according to this fifth term of description in the text) whereas he was only visited with the fits of his E∣pileptick disease; and in that he pretended these absurd Fan∣tasies to be revealed to him by the Angel, he was a Diviner, and a lying Enthusiast (according to the second term of de∣scription in the text) in both which sense Sergius the Monck, and the rest of his Companions aforesaid, who joyned with him in his delusions, were Witches also; and herein it is strange to see the world of people that are infatuated by so groundless a Religion, for were it not for the stupidity of mens mindes and understanding, God did enough discover this Mahomet (the founder of this Turkish Religion) to bee an Impostor) at his death, for when hee boasted himself that at his death he would rise again the third day as Christ did, Albunar, one of his Disciples, to try the truth of his Do∣ctrins and vaticiniations, gave him a cup of deadly poyson, which being drunk he swelled and dyed, and some hoping to see his Resurrection let him lye twelve days above ground, untill he stunk so intollerably that all men left him; and up∣on the twelfth day Albunar coming to view his Corps found his bones almost bare, his flesh being eaten with Doggs; wherefore he gathered his bones together and buried them in a pot, yet for the establishing of the Empire, to his Succes∣sors, they maintain still his Religion, and have made him an Iron Sepulchre at Mecha.

So much for the Fifth description of a Witch in the text, Prestigiator, a Jugler.

The Sixth Description.

THe Sixth description of a Witch in the Text, is, Incanta∣tor, or Utens incantatione, that is, an Inchanter, or user of Charms, or a Charmer.

A Charm (as is said before in the Fifth description) is on∣ly a strange composure of words to blinde the understandings of people, it pretending that by vertue of words great mat∣ters were brought to pass, and these Charms were used either before a Jugling Trick, to busie the mindes of the Spectators, to make the Trick pass the more currently without being perceived, as Pharaohs Juglers used them, who are said to do that which they did with their Inchantments, because they seemed to do things by vertue of words spoken, which were not done at all, but only dissembled by the jugling craft; (which demonstration of a Charm, or Incantation used in that kinde is also set down in the Fifth description) or else otherwise these Charms were used or spoken alone without a Jugling slight, and thereby was pretended, that by vertue of such and such words spoken, such things should come to pass as the party desired, who inquired after Charmers for mat∣ters of concernment; sometimes these Charms were given in writing for a man to wear about his neck, or to carry in his pocket, pretending that by vertue of those words his mat∣ters should be brought to pass, whereas words of themselves either spoken, or written, have no force to bring any thing to pass; neither was it the word Ephatha, Mark 7.34. that opened the ears of the deaf (as some inchanting Wizards would make people beleeve it was) but the power of him that spake it; yet such was the manner of the Idol Priests, and false Prophets, that whereas Gods Prophets spake words in the name of the Lord, and the things they spake came to pass by Gods power, those Idol Priests and false Prophets pretended, that by vertue of words they could bring to pass the like, and so they led the people a whoring after them, to regard more their foolish deluding Charms, than the power of God, that bringeth all things to pass.

The Roman South-sayers gave their Charms in verse, from whence is derived the word Charm, from Carmen, signi∣fying a Verse, or a Charm; the manner of Charms some∣times consisted in blessing and cursing, the Inchanter preten∣ding, That by vertue of a Charm he could bless, and that they were blessed that carried such words about them writ∣ten in a paper, or that had such words spoken to them, or in their behalf by the Charms; and that by vertue of an Incan∣tation pronounced against any man, that man was cursed, and that he that carried such a Charm with him, his enemies were cursed, and should fall before him. Elisha indeed cur∣sed two and forty Children in the name of the Lord, and they were accursed, because it was the wrath of God pro∣nounced against them by his Prophet, 2 King. 2.23. but hee that imputeth it to the vertue of a Curse, and useth such words as Elisha spake to bring such a thing to pass, against an enemy, without warrant from God, hee is an inchanting Witch; and he that trusteth to such words meerly for the vertue of words, either of blessing or cursing, is an Idolater, not discerning the power of God, the Curse without cause shall not come, Prov. 3.33. neither shall blessing or cursing prevail any thing if it be not from the Lord; if Micaiah had Prophesied good to the King of Israel, as he would have had him, it had not availed, but it had been a meer Charm, that is, a meer composure of unwarranted words, 1 King. 22.13. and yet his false Prophets could please him well, making him beleeve that by vertue of their pretended Pro∣phesie (which was but a meer Charm) all things should go well with him, 1 King. 22.10, 11, 12.

A more plain demonstration of this Discourse is the Histo∣ry of Balaam, Numb. 22.6. Balac sent to Balaam to Curse the people of Israel, but he concludeth, Numb. 23.27. there is no inchanting against Israel, for had Balaam played the inchanting Witch, as Balac would have had him, it had availed nothing, because Charms are of no force, no more than Divinations, which are only given by deceiving Witches to cheat Idolatrous fools of their mony. And in Chap. 24. vers. 1. it is said, Balaam went not as formerly to

fetch Inchantments, or Incantations, that is, groundless and unwarranted Execrations, which are but Charms of no force, but only to delude the Hearers; for it is understood in the Chapter and Verse aforesaid, not that Balaam had for∣merly gone to fetch Incantations, for it is said in Chap 22. vers. 19. and chap. 23.3, 4, 5. verses, he went to inquire of the Lord; but here in Chap. 24.1. it is spoken according to the intention of Balak and his Princes, for they desired that Balaam would but curse Israel, whether he had warrant or not, supposing the words being but spoken by him were suf∣ficient, as is said in Chap. 22. vers. 6. and Chap 23. vers. 11. which intention of theirs is here in Chap. 24. vers. 1. called fetching of Incantations, for it implyeth the foolish supposi∣tion of Balak and his Princes, which they expressed in chap. 22. vers. 6. That whomsoever Balaam cursed were accur∣sed, and whom he blessed were blessed; for if a very Pro∣phet should so farre transgress, and go without warrant from God in blessing and cursing, or Prophecying, that Pro∣phet were no more a Prophet, but an inchanting deluding Witch, and his words would not be worth regarding; and this is a sufficient demonstration of a Charmer, or Inchanter, or user of Incantations, being the Sixth term of description in the text, that is, that maketh any composure of words to delude the people, pretending to the people any vertue in words to bring things to pass, and so causeth people not to discern the power of God that bringeth all things to pass, but to impute things to the power of words, being but Charms, or Incantations. And indeed the fore-named History of Balaam, if it be rightly observed, is a large and a plain de∣monstration of the vanity of this sort of Witchcraft, whereby people were commonly seduced by false Prophets, or Witches, by listening only to the sound of words, and not to God the only disposer and bringer of all things to pass; for it appeareth in the History, that when Balak had caused Balaam to try all the ways that could be to curse the people by Charms, and he could not (because God gave him no war∣rant, and he knew it was in vain to do it without warrant) yet Balaam transgressing the word and command of God,

shewed to Balak the only way to bring a Curse upon Israel indeed, and that was by seducing them to Idolatry, and causing their God to bee angry with them, as appeareth, Numb. 24.14. where it is to be marked, That although in that verse this counsel of Balaam to Balak is not set down at large, yet the effect thereof appeareth in the next Chapter, and also in Revel. 2.14. and Jude, vers. 11. where we may see that Balaam for reward taught Balak to lay a stumbling-block before the people, to cause them to fall, that stumb∣ling-block were the Idols of Moab, which they being defiled withall, brought down the frowns of God upon them, Numb. 25.3. but to hurt them with Charms or Incantations, was a vain and Idolatrous superstition of Balak, and if Balaam had answered his expectation, he had been indeed a Jugling Witch.

The manner of Heathen Kings was, to strengthen them∣selves in their Kingdom (as they thought in their Idola∣trous credulity) by these Inchantments, supposing, that if their inchanting false Prophets, (which were also Planetari∣ans, and South-sayers, and Jugling deluders) did but utter their Inchantments, (being pretended Prophecies, and cur∣sings artificially composed) against their enemies, that then their enemies should fall before them; and this is manifest in the Scriptures, not only of Balak, but of the King of Babel, and of the Chaldeans, Isa. 47.12. Stand now with thy Inchant∣ments wherewith thou hast laboured from thy youth, if per∣haps thou maist profit, if perhaps thou shalt shew thy self strong. This also was Ahabs Idolatry, when he desired Mi∣caiah to Prophesie good unto him against Ramoth Gilead, thinking by vertue of ungrounded Prophecie (which had been but a meer composed Charm) hee should prevail, 1 King. 22.13.

Here may arise a Question, Whether every one that cur∣seth his Neighbour be a Witch or not, according to this Sixth description in the text?

To this I answer, That all blessing and cursing is not the formal essence of an Inchanter, for every one ought to bless, Luke 6.28. and he indeed that curseth his Neighbour, say∣ing,

A Plague take him, or I would he might break his neck, or ne∣ver come home again, is a cursing railer, like Shime••, and a wicked breaker of Gods Law, for we ought to pray for our ene∣mies; but all this kinde of passionate cursing doth not make an Inchanter, or Witch, but that blessing or cursing that maketh an Inchanter or Witch, or is of the essence of an In∣chanter, is the professed craft of composing blessings and cursings, whereby they drew the people a whoring after them, making them beleeve, that by vertue of Charms, whomsoever they blessed were blessed, and whom they cur∣sed were accursed, as Balak and his Princes being trained up in that kinde of Idolatry, thought, and said of Balaam; and had Balaam answered them according to their expectations, he had been an Inchanter, or Witch, or false Prophet; this description of a Charmer, as also all the nine terms of de∣scription of a Witch in the text, being only descriptions of false Prophets that seduced the people; and whereas Gods Prophets blessed in the name of the Lord, as Isaac blessed Jacob, or cursed, or pronounced a Curse, as Elisha against the forty and two Children, 2 King. 2.24. and in all this, and in all other Prophesyings they did nothing of themselves, nor could any whit transgress the Word of the Lord; so on the contrary, false Prophets would give Divinations for re∣wards without any warrant or command from God; as Balak supposing Balaam would doe, sent the reward of Divi∣nations, Numb. 22.7. (that is there to be taken) he sent the reward of Inchantments, or Incantations; for Divinations against any man, that is unwarranted Prophesying against any man, is Inchantments (Divinations properly pretending Predictions, and manifestation of things hidden, being the Second description) but to use any composure of Divining words, thereby to cause any thing to come to pass, as Balak thought Balaam could do, and as Ahab thought Micaiah could doe, is Incantation, or Inchanting here.

Here may arise another Question, Whether was Balaam a Witch or not, as some have supposed?

Answ. If he was a Witch, it must be according to some one term of description in Deut. 18.10, 11. but which of

these can we call him? Inchanter he was none, for he refu∣sed to do it, although he was offered a reward. Surely Ba∣laam was a Prophet of God, whom Balak thought could bring things to pass by his own power, he not discerning the power of God. All that we read of him in uttering of his Parables was to this end, That Israel was blessed, and In∣cantations or Cursing could not hurt them.

2 The History is a real Prophecie acted by Balaam by Gods appointment, concluding all in this one Doctrin, That the only way to bewitch Israel, was, to lay stumbling-blocks before them, to insnare them with sins, and to bring down Gods Judgements upon them, Numb: 24.14. Revel. 2.14. yet the calling of this a Prophecie seemeth to be contradicto∣ry to the Scriptures, for how could he be said to be a Prophet of God, that taught Balak how to bring a curse upon Israel? but if we mark well the History, it may seem to some to be ful of contradictions, as in Numb. 22.12. God said to Balaam, Go not, and vers. 20. Rise up and go with them; and vers. 22. The wrath of God was kindled because he went; and vers. 34. Balaam said, If it displease thee, I will return home again; and vers. 35. The Angel said, Go with the men; what is the mean∣ing of this, go not, and yet go so often repeated? That is, go not according to the hire and request of Balak to play the Inchanter, but go to do the work of a Prophet, to shew the vanity of Balak his thoughts, who thinketh that words can prevail either to Bless or to Curse without warrant from God; and so Balaam as a Prophet obeyed the Lord, and did as the Lord commanded him, as appeareth in all the History; but yet it appeareth, Revel. 2.14. hee taught Balak to lay a stumbling-block before the people, was that the part of a Prophet? yea according to the fore-named seeming contra∣dictions it was, and it was not; for in the truth of the Do∣ctrin that he delivered to Balak, that that was the only way to bring a Curse upon the people, to cause them to commit Idolatry, it was the part of a Prophet, but in that it became a snare to Israel, it was the part of a Witch, or a false Pro∣phet, yet God would have such a thing come to pass by his Prophet for the full illustration of this Doctrin in the Scrip∣tures,

(for our sakes) that no Inchantment can hurt us, but the only thing that can hurt any man is sinning against God, as God hath taught us elsewhere, Deut. 28. the fourteen first verses, the only way to be blest, is, to keep the Commande∣ments of God, and from vers. 15. to the end of the Chapter, the only way to be accurst, is, to disobey God, and break his Commandements. And whereas Balaam was blamed, and afterward slain for teaching this Doctrin so plain to Balak who abused it to insnare Israel, yet God hath taught us the same Doctrin, that we might know with Israel, and by Israels example, that nothing can hurt us but sin. So we may conclude of Balaam, that he was a Prophet, and yet acted the part of a Prophet and a Witch both at once (at least) a Pro∣phet, in that his Doctrine was true, a Witch, in that hee taught Balak to play the Witch, that is, to draw the people to Idolatry, according to the First description, which is the very essence of Witchcraft; and although God would have this thing come to pass for our instruction, yet this was the errour of Balaam, That hee had laid open to Balak the way to bewitch he people, and in this only he transgressed, he did that which God had not commanded him, as some o∣ther Prophets did besides him, 1 King. 13.18, 19, 22.

To this Sixth description of a Witch in the text, is referred that place in Jerem. 23.10. so commonly falsly interpreted as falsly translated, Because of Oathes the Land mourneth, as if it were meant of common Swearing, which although Swear∣ing be a wicked thing, yet what room is there in that place for Swearing? unless yee will bring it in abruptly by head and shoulders, what coherence is there? Tremelius ttansla∣teth it thus, The Land is full of Adulterers, and because of Execrations the Land mourneth; Execrations is there taken for Incantations, being by a Synechdoche put for all kind of Witchcraft, being an inseparable companion of Idolatry, Adulterers are taken for Idolaters in a Spiritual sense, and the false Prophets that used these Incantations to seduce the peo∣ple are spoken of, vers. 1, 11, 13. who being false Prophets, or Witches, had defiled the Land with their several seducing Witchcrafts, leading the people to Idolatry, and in this

practice of Charming Execrations, they were seducers of the people to repose confidence in ungrounded, and unwarranted composures of words to bring things to pass, which words so composed are meer Incantations, or Charms.

In this Sixth description of a Witch in the text, or under the term of a Charmer, is contained Conjurers, who are Witches only in this sense, That they pretend that by ver∣tue of words they can do many things, and amongst the rest, that they can by vertue of words command the Devil, which yet is but a meer cheating delusion to deceive poor Idolatrous people, who do more credit the vertue of words than they credit the truth of Gods Word; which foolish practice is suffici∣ently confuted, Acts 19.13. certain Exorcists, or Conjurers, did take upon them to name over them that had evil Spirits, the name of the Lord Jesus, saying, I adjure you by Jesus whom Paul preacheth, and the Evil Spirits answered and said, Jesus I acknowledge, and Paul I know, but who are yee? Paul and the rest of the Apostles did indeed cast out Devils in the Name of Jesus, but not by the bare naming of Jesus, but by the spirit and power of Jesus; but if words could have done it, then those Conjurers might as well have done it, and then every one that could but imitate the Apostles, and the Prophets, and speak the same words, or the like, might work Mira∣cles, but God will have it known otherwise, as appeareth in this place of the Acts aforesaid, That no words spoken, but the power of God bringeth things to pass.

This was the manner of Idolatrous Heathen, to repose great confidence in Charms, and they that studied this pra∣ctice of making and composing of Charms to seduce the peo∣ple to this kinde of Idolatry, were Witches, according to this Sixth description in the text, Utens incantatione.

If we do but read of the Heathen, we may see in many places how they Idolized Charms, or Incantations.

Plutarch saith, That Aganice the Daughter of Hege∣toris Thesali being skilful in the course of the Planets, fore-told to certain credulous people an Eclipse of the Moon, and they had such confidence in Charms, that when they saw it came to pass, they beleeved that Aganice

had with Charms plucked the Moon from heaven. Like to that in Virgil, Eclog. 8.

Carmina vel Coelo possunt deducere Lunam, Carminibus Circe socios mutavit Ulyssis, Frigidus in pratis cantando rumpitur anguis.

Inchantments pluck out of the Skie The Moon, though she be placed high; Dame Circes with her Charms so fine, Ulysses Mates did turn to Swine; The Snake with Charms is burst in twain, In meadows where she doth remain.

Notwithstanding the Prophet David telleth us, That the deaf Adder heareth not, or regardeth not the voyce of the most skilful user of Charms, Psal. 58.5. where he alludeth (with deriding) to the vain conceit of the Heathen, who re∣posed such confidence in Charms, and imputed such power to words. This Heathenish Witchcraft to cause people thus to Idolize Charms, is still practised by the Pope and his Train, their whole form of Religion, both in publike worship and common practice, consisting of Charms of all sorts, and of that very specifical difference of Incantation or Charming, which is called Conjuring, and if we look in the Masse-book, and if you search Durandus, you may finde Charms abun∣dance, and he that is loath to take so much paines, let him but look Mr. Scots discovery of Witchcraft, the twelfth Book, the ninth Chapter, and so forwards, where he hath neatly set forth the Witchcraft of the Pope, and his Train, in the manner of their several Charms (though not exemplify∣ing the tenth part of them) I will also shew you three or four of them, which Master Scot hath also rehearsed, with many more.

The first shall be the Amulet that Pope Leo said he had from an Angel, who did bid him take it to a certain King going to Battel, and the Angel said, that whosoever carried that Writing about him, and said every day three Pater

nosters, three Avies, and one Creed, shall not that day bee conquered of his enemies, nor be in any other danger ghost∣ly or bodily, but shall be protected by vertue of these holy Names of Jesus Christ written, with the four Evangelists, and the Crosses between them.

✚ Jesus ✚ Christus ✚ Messias ✚ Soter ✚ Emanuel ✚ Sabbaoth ✚ Adonai ✚ Unigenitus ✚ Majestas ✚ Paracletus ✚ Salvator no∣ster ✚ Agiros Iskiros ✚ Agios ✚ Athanatos ✚ Gasper ✚ Melchior ✚ & Balthasar ✚ Matthaeus ✚ Marcus ✚ Lucas ✚ Johannes,

Another Charm of Pope Leo sent to a King, having the like vertues in it, being read or carried about a man (being in an Epistle written by St. Saviour in these words.)

The Cross of Christ is a wonderful defence ✚ The Cross of Christ be always with me ✚ The Cross is it which I do always worship ✚ The Cross of Christ is true health ✚ The Cross of Christ doth loose the bands of death ✚ The Cross of Christ is the truth and the way ✚ I take my journey upon the Cross of the Lord ✚ The Cross of Christ beateth down every evil ✚ The Cross of Christ giveth all good things ✚ The Cross of Christ taketh away pains everlasting ✚ The Cross of Christ save me ✚ O Cross of Christ be upon me before and behind me ✚ because the ancient enemy can∣not abide the sight of thee ✚ The Cross of Christ save me, keep me, govern me, and direct me ✚ Thomas bearing the note of thy Divine Majesty ✚ Alpha ✚ Omega ✚ first and last ✚ midst ✚ and end ✚ beginning ✚ and first begotten ✚ Wisdome ✚ and Vertue ✚

This is still a common practice among the Papists to carry Charms about them (to make them Shot-free) when they go to Warre, as also hath been found by experience in the late Irish Warres (before the Cessation of Arms proclaimed by King Charls) many of the poor Idolatrous Irish Rebels being found slain with Charms in their pockets, composed by the Popish Clergy, the Witches of these latter times.

Another to be said in time of Sickness; first, let the Party sprinckle himself with Holy Water, and then say this Charm following,

Aqua benedicta sit mihi salus & vita. Let Holy Water be both life and health to me.

Another to be said every day, and upon every occasion, as often as any danger or occasion shall be; first, let the party that would be blest cross himself with his finger, making a sign of the Cross three or four times, and then say these words, and then without doubt he shall be safe.

Signum sancta crucis defendat me à malis praesentibus, praete∣ritis, & futuris, interioribus & exterioribus.

That is, The sign of the Holy Cross defend me from evils present, past, and to come, inward and outward.

A Charm or Conjuration, or an Exorcism, whereby they make Holy Water in the Popish pontifical, In Ecclesiae dedicatione.

I conjure thee thou Creature of Water, in the name of the Father, and the Son, and the Holy Ghost, that thou drive the Devil out of every corner of this Church and Altar, so that he remain not within our precincts, which are just and holy.

After these words spoken, say they, that Water so Con∣jured hath power and vertue to drive away the Devil, and with this Holy Water they use many several Conjurations to keep the Devil in awe; with it they Conjure him from their Churches and dwelling houses, from their meat and drink, and the very Salt upon the Table; and if it were not for their continual Conjurations, they make people beleeve the Devil would walk every where, and kill, and devour, and carry away; therefore they Charm and Conjure their Bells in the Steeple (which they also Baptize and name by the

name of some Saint or Angel, and after these Ceremonies, (say they) and after such holy names named over the Bells, and the name of some Saint or Angel given to each Bel, & writ∣ten upon them, those Bells have vertue to drive away and clear the air from Devils every where within the sound of them, from whence was the first beginning of passing peals, that the Devils might not come near to carry away the Soul of the dying man (although our Church use (I confess) to ring such peals only to give notice to their Neighbours, who desire to see them, and to pray tor them before their depar∣ture.) They also use Charms at Funerals, perswading peo∣ple, that the Souls of the dead, and also their Bodies, would be carried away by the Devil, if it were not for their char∣ming (of which foppery Bucan a learned Theologian re∣proveth them, Loco 24. Quaestione 16.) and so the poor Po∣pish people are deluded, so long as they see not the Devil in an ugly shape, they think they are safe, and the Devil farre enough, whereas the Devil is no where more than in a Po∣pish Charm or Conjuration; and yet Master Scot hath colle∣cted in his twelfth Book so many Popish Charms, as it ap∣peareth they had Conjurations, and other Charms for the Plague, the Quartain Feaver, the Consumption, the Tooth∣ache, and all manner of Diseases in Men and Cattel; and it appeareth still among common silly country people, how they had learned Charms by tradition from Popish times, for curing Cattel, Men, Women, and Children; for churning of Butter, for baking their Bread, and many other occasions; one or two whereof I will rehearse only, for brevity.

An old Woman in Essex who was living in my time, she had lived also in Queen Maries time, had learned thence many Popish Charms, one whereof was this; every night when she lay down to sleep she charmed her Bed, saying;

Matthew, Mark, Luke, and John, The Bed be blest that I lye on.

And this would she repeat three times, reposing great con∣fidence therein, because (as she said) she had been taught

it, when she was a young Maid, by the Church-men of those times.

Another old Woman came into an house at a time when as the Maid was churning of Butter, and having labou∣red long and could not make her Butter come, the old Wo∣man told the Maid what was wont to be done when she was a Maid, and also in her Mothers young time, that if it hap∣pened their Butter would not come readily, they used a Charm to be said over it, whilst yet it was in beating, and it would come straight ways, and that was this:

Come Butter come, come Butter come, Peter stands at the Gate, waiting for a buttered Cake, come Butter come.

This, said the old Woman, being said three times, will make your Butter come, for it was taught my Mother by a lear∣ned Church-man in Queen Maries days, when as Church-men had more cunning, and could teach people many a trick, that our Ministers now a days know not.

Thus we may see still how the Witchcrafts of that grand Witch, that Whore of Rome, hath deceived all people; yet I would not have any think that I accuse the old Wives for Witches, for they used these Charms not to seduce, but were seduced, and bewitched by them to repose confidence in them; but the Popish Rout, the contrivers of these Charms, to delude the people, were the Witches; those poor deluded old Wives were Idolaters, Idolizing of words.

A Devillish practice of Conjuring Charms used by the Popish Clergy, disco∣vered at Orleance in France, acted chiefly by two Popish Doctors in Divinity, Colimanus, and Stephanus Aterbatensis, and their Knavery found out.

IN the place aforesaid, in the year of our Lord, 1534. it happened that a Maiors Wife dyed, and was buried in the Church of the Franciscans, her Husband giving the Popish Clergy only six Crowns at the Funeral, whereas they expected a greater Prey, and were much discontent; it hap∣pened shortly after, that as they were mumbling their Pray∣ers in a Popish manner, according to their usual custom, in the Church, there was heard in a secret Wainscot over the Arches of the Church a great rumbling noyse, the Moncks with the said Doctors presently began to Conjure, and to ask if it were not some spirit of some body lately dead, and if it wer, they conjured the same Spirit to rumble again by way of answer, which it did; then they charged him by their Conjurations to answer by rumbling and knocking whose spirit it was, they named many that had formerly been dead and buried, and the Spirit would not answer by rumbling and knocking when they named them; but at last to bring their purpose to pass, they named the Maiors Wife, and then the Spirit rumbled exceedingly, and made a fearful noyse, this they acted several times, that it might be known in the City, so that many people came to the hearing and witnessing of tnis strange Wonder; but at the last they by their Conjura∣tions had made the Spirit so tame, as it made them answer by knocking to any thing they desired it should answer; al∣ways when it answered not by knocking, then they concluded the thing was not so as they asked, or demanded, but other∣ways

when it knocked, then that was an affirmative to the thing asked; at last they made the Spirit confess by that manner of answering, That it was the departed Soul of the Maiors Wife, and that she was damned for holding the He∣resie of Luther, and that she desired that her Body might be taken up again and buried in some other place, for that place was not fit for the body of the Damned, being a Consecrated place. But the Maior being wise, and full of courage, so handled the matter, that he with the help of some of the City that loved him well, caused the place to bee searched where the noyse was; the Moncks did take the matter grie∣vously, and would have resisted, it being at a time of the holy Conjuring, but yet the Maior causing a search, found there a young Boy, placed there by these Popish Doctors, on purpose to act the part of a Spirit, as formerly related, and upon examination he confessed the whole imposture, to the shame and confusion of the Actors and Contrivers thereof, who were by the Laws (which were then and there free notwithstanding the Popish Tyranny) censured to be car∣ried to the place of Execution, there to confess their delu∣ding Witchcraft.

Let the Reader take special notice, that the Actors, and Contrivers of this notable peece of Witchcraft were Witches in a three-fold sense.

First, In their bringing to pass their cheating imposture, by confederating with a young Boy to act the part of a Spirit, they were Juglers, according to the first term of description.

Secondly, In their Charms and Conjurations, whereby they charged the Spirit to answer them they were Inchan∣ters and Conjurers, according to this Sixth term of de∣scription.

Thirdly, In their consulting with the spirit of the dead, the Maiors Wife, they were Necromancers, according to the Ninth term of description.

This Imposture may be paralleled with that of the Witch of Endor; from this cousening Witchcraft of the Popish crue, our common Wizards have learned their craft of cousening the people, making them beleeve they can Conjure

up the Devil to give them Oracles according to the matter that they seek to the Wizard to be resolved of, and can con∣jure him down again at their pleasure. As for example, I will give you a true story, but whether you beleeve it or not, it will serve to illustrate the manner of their decei∣vings.

A Butcher in Essex having lost Cattel, hee resolved hee would go to a Cunning man, to know what was become of his Cattel, and so went to a notable cousening Knave, that was (as common people say) skilful in the Black Art, and this deceiving Witch, seeing his opportunity of gaining a Fee, for the purpose in hand, used his Conjurations in a room contrived for his usual impostures, and presently came in a Confederate of his covered over with a Bulls Hide, and a pair of horns on his head, the poor Butcher sitting and look∣ing in a Glass made for that purpose, in which hee was to behold the Object more terrible, and not so easily discove∣red as if he had looked right upon it, for he was charged by the Conjurer not to look behind him, for if he did, the Devil would be outragious; this confederate, or counterfeit De∣vil, after the Conjurers many exorcising Charms, or Conju∣rations, willed the Butcher to look East and West, North and South to finde his Cattel; the Butcher sought much to finde his Cattel according to the Devils counsel, but yet per∣ceiving after much seeking and not finding, that it was a meer peece of Knavery, returned to the Conjurer again, and desired him to call up the Devil once again, which he did as formerly, but the Butcher had appointed his Boy to stand near hand Without the house with a Mastiff Dogge, and at the Butchers whistle, the Boy as he was appointed, let go the Dogge, which came in presently to his Master, and seised upon the Knave in the Bulls hide; the Conjurer cried out, as likewise the Devil, For the love of God take off your Dogge, Nay, said the Butcher, fight Dogge, fight Devil, if you will venture your Devil, I will venture my Dogge; but yet after much intreaty he called off his Dogge, but wittily discove∣red the cheating craft of Conjuring.

He that acteth the part as this Conjurer did, with the same

intent to deceive, and to make silly people beleeve and re∣pose confidence in words (that is, in Charms and Conjurati∣ons to command the Devil, and to keep him in awe) is a seducing Witch, as he was; but he that acteth the same part, and causeth people to wonder at him, and to think that hee hath really conjured the Devil, to this intent only to shew to the world in a sporting way, how easily people are and have been deceived, is no Witch, but may be an instructer and inlightner of silly people, according to the Fifth description of Jugling delusions, in Pag. 42. And truly (if people were not so much naturally given to vain credulity, or beleeving of Lyes) that sort of Conjurers (so commonly prated of by silly people) had not been heard of in the world, had not these deluders learned this cousening craft from the Popish rout, whereby they delude silly people, making them be∣leeve they do things really by vertue of words, as by the na∣ming of the Trinity, and the several names of God, and of Christ, and by naming of Angels, Arch-Angels, and the Apostles (just the same with Popish Conjurations) whereas their doings, as likewise the Popes, are all but cheating im∣postures, for if Conjuring Charms could keep the Devil in awe, why did hee not submit to the Conjurers, Acts 19.13?

Another notable true Relation of what happened in a Town in England, wherein is plainly shewed how easily men are de∣ceived by Jugling Confederacy in Conjuration.

IT happened, that a Minister being remote from his dwel∣ling, lodged in an Inne, and because he wanted company fit for him, he sent for a young Cambridge Schollar to keep him company, who being of his acquaintance, and dwel∣ling in the Town, came to him, and after some discourse they fell into a dispute about Witches, and their Power, the Mi∣nister affirming, That Witches do truly conjure up the De∣vil in several shapes as they list, for said he, I know some

that stood privately behind a Hedge when a Conjurer raised up the Devil in the shape of a Cock, and then again in the shape of a Horse, and heard the Cock crow, and the Horse neigh, but being very dark they could not see him; but the Scholar holding the contrary opinion, said, I will undertake to demonstrate the same thing to you in this Chamber, so as you shall verily think that I Conjure up the Devil in such shapes; Come on said the Minister, if you can do that, then also will I acknowledge these things to be but delusions.

Now mark how strangely it happened. There was a Tap∣sters Boy in the Inne at that time, who had by wanton custom gotten a faculty of imitating the crowing of a Cock, the neighing of a Horse, the barking of a Dogge, the quacking of Ducks, and the noyse of many several Beasts, in a very wonderful manner; the Scholar therefore, for the lively acting of the foresaid Delusion, went down, and instructed this Boy to bring up a Jugge of Beer, and to set it down by the fire, and then to convey himself under the Bed, and withall to act the part of all several Creatures as the Scholar should call for them by Conjuration; now when this Boy had so conveyed himself under the Bed, the Scholar did put out the Candle, and left no light in the Chamber but the obscure light of a dim fire, the reliques of an Ostree Faggot, and said to the Minister, Now will I make you beleeve that I Con∣jure up the Devil, Come Pluto, I have a Letter to be sent with all speed to the Pope, therefore I conjure and command thee to come speedily to me from the lowest pit, in the shape of a swift running Horse, that may carry this Letter with speed, and bring me an answer; then began the Boy to snort, and neigh, and stamp, very much resembling a wilde marwood Horse, in so lively a resemblance, as it made the Minister begin to look sad, and amazed; then said the Scho∣lar, Now I have well considered the matter, thou art not a Creature swift enough for this business, therefore I conjure thee down again, and I command Pluto to come to me in the shape of a Grey-hound, Praesto, vade, jubeo, celeriter; then the Boy under the Bed barked, and howled so like a Dogge, as the Minister did more and more creep close to the corner

of the Chimney, sighing very sadly. Then said the Scho∣lar, I consider that thou art not swift enough for my pur∣pose, therefore I command thee to return to thy place, and send me up a Cock; then the Boy crowed so like a Cock, as no ear should distinguish it from a natural Cock; then said the Scholar, Thou art not a Creature swift enough for my purpose, therefore I command Pluto to send me up a Duck; at that command the Boy did so lively act the quacking of Ducks, as a man would have thought that many Ducks had been in the room. Then began the Minister seriously to ex∣hort and admonish the Scholar, saying, Verily thou art farre gone, certainly thou art farre gone in this craft, and many more words; at which so sad discourse, the Boy under the Bed burst out in laughter, and came forth and acted his part again openly, and made the Minister ashamed.

Yet here it may be noted, that the Ministers phantasie was so farre deluded, that he would not be perswaded, but that he saw real Ducks squirming about the room, as he expres∣sed.

I say then, how little credit ought Ministers or other men to give to flying Reports, when they themselves may so easily be deluded? The setting of Spels is referred to this de∣scription, and is done only by confederacy with him that is spelled; who feigneth himself so Charmed, or spelled, that others who would be in like action of Theevery, might fear to come into that place to steal, because of the Spel.

So much for the Sixth term of description in the text, Vtens in∣cantatione, that is, an Inchanter or Charmer.

THe Seventh term of description of a Witch in the text, is Requirens Pythonem, that is, Pythonicus Sacerdos, ac∣cording to the sense of Plutarch, De def••ct. Orac. one that seeketh out an Oracle, as did the Priests of the Idol Apollo, which, was called the Oracle of Apollo; the same practice was common to the Priests of all Idols, that were in request before the Idol Apollo (although indeed Apollo being the most famous of the latest Idols, hath more Histories and reports still extant concerning their practice, than all former Idols

have) as Plutarch witnesseth, that in Boeotia there had been many Oracles, some whereof grew silent when their Priests dyed, and some grew out of request for want of subtilty in gi∣ving answers (and because the impostures grew so common that people knew them, and would not be deluded by them any more.) We read there of the Lebadian Oracle, and the Amphiaran Oracle, and also of an Oracle of Mopsi, and at Amphilochi, and many more; these had their several terms of appellation, according to the Language of the people ad∣jacent, as the Lebadian Oracle was given in the Aeolic Tongue, and had its peculiar appellation in that Language; and so the Oracle at Delphos was called by such appellations as came from the Greek, and also from the Roman Language, as Pytho, and Python, and Oraculum, and Oracles used by the ancient Heathen, were by the Hebrews in their Language called Ob, which Oracles were only giving Divinations to the peoples inquiries, as when Ahasin sent to inquire of the god of Eckron, 2 King. 1.2. save only this word Ob in the text, which is translated Python, implieth, the imposture whereupon these deceivers upheld their Divinations, as fol∣loweth by and by.

This is not to be understood that they that did seek to such Witches as gave Oracles, that they also were Witches, for these were only bewitched Idolaters, but they only were Witches, in this term of description, that being sought unto by these deluded Idolaters, used such deluding impostures, whereby they made the people beleeve they sought out an Oracle (that is, an answer to the inquiry of those Idolaters) either directly from their Idols, or else that they sought out an Oracle from the spirits of the dead, as did the Pythonist of Endor, in which sense also they were called Necromantists, that is such as asked counsel of the dead, being the Ninth term of description, 1 Chron. 10.13. Saulus consulere Pytho∣nem quae susser, Saul had sought to ask counsel of the Oracle, there Saul was an Idolater, and not a Witch; but she that sought out that Oracle for him from the dead, she was a deluding Witch.

This description, or term of description of a Witch, hath a

various manner of expression in the Scriptures, which is needful to be noted by the Reader, for in this text, Deut. 18.10, 11. such a Witch is called Pythonem requirens, one that seeketh out an Oracle; and in Levit. 20.6. there such a Witch is called Python, an Oracle-giver, in these words, A∣nima qua converterit se ad Pythanos & ar••ilos ut scortando secte∣tur eos, &c. That soul that turneth himself after Oracles and South-sayers, to commit Idolatry, in following them, shall be cut off; and in vers. 27. of the same Chapter, Viri autem aut mulieres si erit ex cis Pytho, aut axiodus, omnino morte afficiuntor; If there shall be found either man or woman that is an Oracler, or a South-sayer, they shall be put to death. There is also a Marginal note of Tremellius worth noting, in these words, Qui Diabolicis artibus reliquos à Dei cultu & sui sanctificatione avocant; Those Oraclers and South-sayers, saith he, are such as by their Devilish deluding craft do lead others from the true Worship of God, and living holily. People so mis-led to Idolatry are spoken of in vers. 6. chap. 20. of Leviticus afore noted. And further, look 1 Sam. 28.7. there such a Witch being of the female kinde, is called, Mulier Pythone praedita, A woman that hath the craft of Oracling, or seeking out an Oracle. And Acts 16.16. there such a Witch is said to have 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the spirit of Oracling; Where Beza in his Latine translation saith in his marginal notes, that that spirit of Oracling was only an expression, alluding to the Idol Apollo, which was called Python, and gave answers unto them that asked, namely, by the Priests that belonged unto it, of which Idol the Poets feigned many things; so they that had the imposture of Divination, were said by the Heathen to be inspired by the spirit of Apollo, Plutarch de def. Orac. and in this place of the Acts St. Luke speaketh after the common phrase of the Heathen, because he delivereth the error of the common people, but not by what instinct the Maid gave Divinations, for it is certain that under the mask of that Idol, the Devil played his deluding pranks, and this spirit of Apollo was nothing, but as much as to say, an imposture, or deluding trick of the Devil, practised by the Priests of Apollo. So much saith Beza, who plainly expoundeth, that that spirit of Divination, or Ora∣cling,

was only a Devillish deluding imposture, and not a fa∣miliar Devil, as many do fondly imagine. And whereas it is said in the verse following, that Paul did cast that Spirit out of the Maid, it was, that he by the power of the Gospel of Jesus rebuked her wickedness, so that her Conscience being terrified, she was either converted, or else at the least dared not to follow that deluding craft of Divination any longer; as when Christ did cast out seven Devils out of Mary Magda∣len, it is to be understood that he did convert her from ma∣ny Devillish sinful courses in which she had walked, Luke 8.2. and 7.47.

(But if any be still so obstinate as to follow the common fond tradition, that Python, or spiritus Pythonis, was a real fa∣miliar visible discoursing Devil, yet I hope none are so mad as to say upon serious consideration, that it was any thing but a spirit of lying Prophecie, or Divination, or Oracling in all the discourse of the Scripture, no man can shew in all the Scriptures, be they never so grosly expounded, that any man or woman had a killing, or a murdering Devil, where∣by to bewitch any man to death, nor the least colour of any such Devillish exposition.)

This Seventh term in the text, namely, Requirens Pythonem, one that seeketh out an Oracle, differeth not from the second term of description, that is, Utens Divinationibus, one that ••••eth Divinations, or false Prophecies, save only in this, that that second term of description implieth only bare Predicti∣ons of future things, and telling of hidden things, by which the Witch was described, but this Seventh term of descripti∣on implieth some particular impostures, whereupon the Witches grounded their Predictions; according to which impostures they are called Oraclers, or seekers out of Ora∣cles; the Hebrew word is Ob, and is translated Python; Ob signifieth properly a Bottle, or any such like hollow thing; and here in the text, and in all other Scripture-sense it im∣plieth the imposture of speaking with their mouthes in a Bottle, from a hollow Cave in the earth, out of which came a voyce, spoken by some confederate with the Impo∣stor, or Witch, which confederate was upon such occasi∣on

to go into a secret conveyance, and to make answer to the inquiry, with a hollow sounding voyce, caused by the Bottle, and so it seemed to the silly deluded people, that the voyce came out of the firm ground, as an answer sent by the gods, by the departed soul of some Prophet, or other man that had formerly died (in which sense also they were called Necromantists, from asking counsel of the dead, being the Ninth term of description) for which imposture all Idol houses, and houses of all such other Witches as practised the same imposture, that the Idol-Priests did practice, were built and contrived on purpose with a room called Manteum, in which the said Cave and hollow passage was, in which room some fond Writers do say, that the Devil spake, but had it been so, that a real familiar Devil had answered, as is fondly imagined, why then did he answer only in that room? Surely if their Devil was so familiar, and at com∣mand, he might as well have answered in any room as in that, but a confederate man or woman could not bring to pass the imposture in any room but in that.

This imposture is alluded unto by the Prophet Isaiah 29.4. Sit{que} quasi Pythonis è terra vox tua, & è pulvere sermo tuus pipiat, and thy voyce shall be as an Oracler out of the earth, and thy speech shall be whispering out of the dust: be∣cause they used cheating impostures to seduce the people, making them beleeve they could call the departed Ghosts of their friends to give them Oracles, or answers to their in∣quiry, out of the earth, this imposture the Prophet Isaiah warneth the people to avoyd the delusion of it, Isaiah 8.19. in Tremellius translation, Quum enim edicunt vobis, consulito Pythones & ariolos, qui pipiunt & mussitant; nonne populus Deum suum consulturus est pro viventibus mortuos consulat? for when they say unto you, Ask counsel of Oraclers, and South-sayers, that whisper and mutter, should not a people ask counsel of their God? Shall they ask counsel of the dead for them that are living? And here in Isaiah 29.4. the Prophet alludeth not to all the impostures of such Oracling Idols, which were many, but only to this one imposture, from whence they had their description, or term of appel∣lation

from speaking in a Bottle out of the earth. In this sense the Pythonist of Endor was called Mulier pythone pradita, a Woman indued with an Oracle, or with the imposture of Oracling, because she made it seem by the foresaid impo∣sture, to silly, deluded, or bewitched people, that the dead spake out of the earth, by which imposture she deluded Saul, 1 Sam. 28. And because that History of the Witch of Endor hath been commonly mis-interpreted, and many unwary Readers do beleeve, that that which she did was somewhat more than a cousening imposture, and that she did either raise up Samuel, or the Devil in the likeness of Samuel, or assuming the body of Samuel, and speaking in it (where by the way it is to be noted, that if any such things were, it ma∣keth nothing to prove the common error, that a Witch is any where at all taken for a Murtherer; for the scope of all that she did, was only at last to give an Oracle, or Divination to Saul) yet let but such a Reader as thinketh she did any thing really; examine well the Chapter, and he shall finde, it was on∣ly a deluding cheating imposture by a confederate in the ground, and he that will not beleeve this, let him but gather up his Objections, and I will lay down my Answers as fol∣loweth.

The first Objection, or ground of mistake, is, the twelfth verse of the Chapter, 1 Sam. 28. And when the woman saw Sa∣muel, &c. Here perhaps you wil say, it is plain she saw Samuel?

Ans. It is not here to be understood according to the letter of the History, neither did yet any Expositor so understand it, for it may not be supposed that any Devillish Craft can call a Saint from Heaven; no, but you will say, It was the Devil in the likeness of Samuel; I answer, If you hold to the letter of the History, you must say it was real Samuel, but if you vary from the letter, whence then can you gather that it was the Devil? And why is not this Exposition true, that she only pretended that she saw Samuel, to bring about her cousening imposture? for I have made it plain in all the discourse of this Book by the current of the Scriptures, that all Witchcraft was only a delusion, and to say that it was the body of Samuel raised up by the Devil, is to make the

Devil able to work the same Miracle that was wrought by Christ upon the Cross, who by the power of his God-head raised up the Bodies of the Saints, for a time, who appeared unto many, from whence the Centurion concluded, that Christ was the Son of God, knowing that no other power was able to do it, Mat. 27.52, 53, 54.

The second Objection may be, she learned of Samuel that it was Saul, as in the twelfth verse, And when the woman saw Samuel she said unto Saul, why hast thou deceived me, for thou art Saul? therefore she saw him.

Answ. The seeing of Samuel could instruct her nothing, if living Samuel had been there, much less dead Samuel, nor seeing the Devil in Samuels likeness, for neither the body of Samuel, nor the Devil, was a Looking-glass to see Saul in, but it was her subtill pretence, and colour, that she had seen Samuel, and so found out Saul by her craft, whom she knew before; think you that this subtill Wizard did not know the King? when she dwelt nigh the Kings Court, as appeareth in the Chapter, for he went thither and stayed while she acted her part, and after a while she prepared meat, and he and his Servants did eat, and returned the same night. But you may say, he was disguised. Ans. He was taller than all the men in Israel by the head and shoulders, and without ma∣king himself so much the shorter, he could not but be known by a subtill Wizard. Also I answer; That the Servants of Saul, that could so readily tell him where he should finde such a woman at Endor, could not but be intimate with her, and so warn her of Sauls coming, or give her some discovery of the present occasion, at their coming along with Saul, or else how could they have concealed her, and kept her coun∣sel in the time a little before, when Saul had made strict pro∣clamation that all Wizards should be banished the Land, as they were; and doubtless had not those servants concealed her, she had also been banished. Again, Saul could not but discover himself to her, by his Oath that he sware to her im∣mediately before, for who was able to save her from punish∣ment but the King.

Another Objection is, Saul himself saw Samuel, or the Devil in his likeness.

Ans. It is plain in the History, he saw neither Samuel, nor his likeness, for he said to the woman in vers. 13, 14. What sawest thou, and what form and fashion is he of? where it is plain, he was only too credulous, and beleeved that she had seen some apparition, for if he had seen any thing himself, why did he say, What sawest thou? She answered, I saw an old man cloathed in a mantle, making a true description of Samuel, because she knew that he was the man that Saul desired, then Saul acknowledged that it was Samuel, only from her describing of him, vers. 14. and therefore bowed himself with his face to the ground in honour to Samuel, whom he expected should answer him out of the earth.

Another Objection is; But Samuel talked with Saul?

Ans. It is proved before that Saul saw no body, therefore Saul only heard a voyce which he imagined came from Sa∣muel, but was only the voyce of a Confederate under the ground.

But you will say, that the Scripture saith, Samuel said unto Saul, Why hast thou disquieted me?

Ans. If you hold me to the letter of the History, why do you not hold your self to it, but say, it was the Devil in the likeness of Samuel, as that it was real Samuel you will not say, why not a Confederate then? and here indeed the Histo∣ry is set down only according to the apprehension of Saul, not discovering the imposture.

But how should she describe a man so like Samuel? that is, an old man cloathed in a mantle?

Ans. The only noted Prophet in Israel was known to all, and could not be unknown to a subtil Wizard, whose pra∣ctice was to be acquainted with all things of note, the bettet to help her craft of Oracling Divinations upon any occasion for gain.

Another Objection, But if it were not Samuel, nor the Devil, what Confederate was able to tell Saul so right, and give so true an Oracle of what should betide Saul the next day in the battel?

Ans. All such Oraclers and Wizards did give Oracles two ways.

First, In doubtful things, they gave doubtful answers.

Secondly, Where were more certain probabilities, there they gave more certain answers. Now what was more cer∣tain than that the Kingdom should be rent from Saul? Sa∣muel had Prophesied of it, and all Israel knew it; and what was more probable than that the time was at hand, when so mighty an Host of his enemies were come against him, when his heart and spirit failed him, and when God had forsaken him? and if it had not come to pass, such Oraclers did use to have evasions, the fault might have been laid upon Sa∣muels Ghost, and further cousenage might still have been wrought to blinde Sauls eyes; and had it happened how it could, so that the Witch had come off blewly, and her im∣posture been afterward known to Saul, yet she had the Oath of the King to save her harmless.

Further, it is the opinion of some learned men, that there was no certainty at all in the answer given to Saul, and that it was meerly conjectural, and though happening some way true, yet it failed in the day prefixed, for whereas it was said, To morrow shalt thou and thy Sons be with me, vers. 9. it was very false, for when the Philistims went up to Battel, David returning was three days marching back to Ziglag, 1 Sam. 30.1. and one day pursuing his enemies, vers. 17. and the third day after that, tidings was brought to David from the Camp of Saul, that Saul and his Sons were dead, 2 Sam. 1, 2, 3, 4. which made in all seven days, and therefore it was not likely that Saul and his Sons were slain upon the morrow, which was the scope of the Oracle, or answer that was given to Saul; this I say, is the opinion of a learned Writer. So much by the way.

Further, if it had not been a meer delusion to blinde the eyes of Saul, why must Samuel bee described an old man cloathed in a mantle? That indeed was the fashion of living Samuel, but after he was dead and buried, had Samuel ap∣peared as she pretended, or had the Devil appeared in his likeness, as some fond Readers suppose he did, it must have been like Samuel in a Winding-sheet; but indeed had she de∣scribed him by his Winding-sheet, that might have been

any man else as well as Samuel, and Saul had not been so easily deluded in his fond credulity and Idolatrous way. If you think it an incredible thing that Saul should be so easily deluded, look Isaiah 8.20. in the Latine translation (which carrieth the true sense of the Original, how odly soever our English Translators run) where the Prophet speaking of such as would counsel men to seek to Oraclers and South-sayers, he faith (in Tremelius) An non loquuntur in senten∣tiam illam cuicun{que} nulla est lucis scintilla; do they not give this counsel to such as have not the least spark of light or un∣derstanding? and this was Sauls case, Saul indeed had been a wise man formerly, when the Spirit of God was upon him, when it was said, Is Saul also among the Prophets? but then when God had forsaken him, his wisdom, his courage, and his victoriousness went all away together, and then, and never till then, was he deceived by a Witch. And however many erroneous Readers, when they read this History of the Witch of Endor, do suppose she did such things really as are set down, only according to the apprehension of the Specta∣tors (namely, Saul and his Servants) yet let them but con∣sider the nature of impostures, and they may easily conceive how such a cheating imposture might easily, and still may be brought to pass to delude fools, by an ordinary Jugling con∣federacy, according to the manner afore described, as well and as really as ever she did it, and that without a familiar Devil (as is foolishly supposed she had) only a Devil ruling in the heart of them that do it to the like end, to delude and lead people from God, as she did, the Devil being the Father of all lying delusions, and ruleth in the hearts of the children of disobedience. Such a Devil was in the heart of Ahabs Pro∣phets, 1 King. 22.23. (But for such as will not allow of that exposition, that the Witch of Endor did all by a confederate, I say, she might do it also by the imposture of Hariolating, as may be seen in the latter end of the Eighth term of descrip∣tion following) And truly, for such as will still beleeve the common foolish errour, that Python was such a Witch as had a familiar spirit (except they mean such a lying spirit of Oracling Divination) I wonder how farre they will

stretch the sense and coherence of the Scriptures, to make any such interpretation?

Look but T〈…〉〈…〉us Translation, 2 Chron, 33.6. it is said of Manasseh, among the Witchcrafts which he used (or ra∣ther that the Idolatrous Priests under him used) Instituit{que} Pythonem; What is that? Did he set up a familiar Spirit? one that had a familiar Spirit; or did be set up an Oracle? Which is best sense? but the common conceit of Readers is, because their Dictionary saith Python signifieth a Devillish spirit of Divination, or one that hath such a Spirit, there∣fore that must needs be a familiar Spirit (and indeed the common abuse of words may make words signifie any thing) but let such as trust only to their Latine Dictionaries, or Greek Lexicon, shew me in them, or any authentique Wri∣ter, but especially in the Scriptures, where Python is taken in any such sense as a familiar Spirit, (especially where it is ta∣ken for a killing spirit of a Witch) according to the com∣mon doctrin of Devils, that hath defiled the Nations, but only for a spirit of lying Prophecie, or one that hath such a Spirit or Devil in his heart; and in the text it is taken for the Oracle of the Devil; and if any carp at words, yet they must examine as well the sense of the Original, and the sense and coherence of the Scriptures from place to place, as where words may by abuse and ill custom signifie; yet I say, where do we read of a Familiar Spirit in all the Scriptures, if they be truly translated, especially where do we read of a killing spirit of a Witch?

So much for the Seventh term of descrip∣tion, Requirens Pythonem.

The Eighth term of Description.

THe Eighth term of Description of a Witch in the text, is, Ariolus, for the most part written Hariolus, and is by all men taken for a South-sayer, but a South-sayer differeth not from Utens Divinationibus, being the Second term of description, for what difference is there between South-saying, and using of Divinations, or lying Prophecies? so then it might seem to be a Tautologie in the text; but as it

hath been said before, that these Nine terms of appellation in the text, are not terms of distinction, but several terms of de∣scription, so if Moses had set here down hundred several terms of description, signifying one and the same thing, it had not been a tautologie in the worst sense, but a more full expression of the same thing for illustration of the matter in hand: but yet as most of the rest of the terms of description in the text did all tend to Divinations (being the Second term of description) only they do imply a several imposture, whereupon the self-same Witches grounded their Divinati∣ons, and yet being described by their several impostures were not so many several kinds of Witches, but still one and the same kinde, and all of them false Prophets, who by several impostures seduced the people; so it may well bee under∣stood, that under this Eighth term of description in the text, Hariolus, commonly called a South-sayer, is implied some particular imposture used in their Divinations, whereby to delude and seduce the people, which imposture, though it be not fully declared in the Scriptures, what it was, yet it may be collected by the several places in the Scriptures where the said expression is so often repeated, that it was some impo∣sture used, together with the foresaid imposture of Oracling▪ (being the Seventh description) because in most places of the Scripture, Pythones & arioli are named together as one and the same, although implying a several imposture. The Hebrew word in the text is Jiddegnoni, or as by some pro∣nounced Jiddoni, and signifieth Hariolus, but the Hebrews borrowed a word from some other Language, which word is Hartumim, which in Gen. 41 8.24. and in several places of Scripture, is used as a general word for all sorts of Witches, and is by Tremelius translated Magus, a Magician, but by common use did signifie among the Hebrews, Hariolus, a South-sayer, and yet used equivocately to express the Genus, and the Species as one, because South-sayers were Magicians, and were counted the only wise men, and is by many Ex∣positors expounded Hariolus. The Latines commonly used another word, Haruspex; and here it may be noted, that these words, Hartumim, Hariolus, Haruspex, do imply the impo∣sture

of a hollow feigned voyce, which those Witches or Deceivers used in their Oracling Divinations, by harring in their throats, and these are they that are also otherwise called Pythones, according to another imposture of speaking in a Bottle, as in the Seventh term of description is before shew∣ed Plutarch de defec. Orac. saith, They that used to draw a Prophesying voyce out of their belly are also called Pythones, that is, as Johannes Scapula upon the place of Plutarch, saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 è ventre Hariolantes, and this was the imposture aimed at in the text under the Eighth term of description, A∣riolus, namely, that they spake with a counterfeit voyce of harring in the throat, whereby to dissemble some other, and therefore changed their Natural voyce, and these were they that spake in the room of the Idol Houses, called in Greek and Latine Manteium (as in the Seventh description) and these were they that speaking in that room in a Cave under the ground, or some other hollow place, did therefore change their natural voyce, to counterfeit the voyce of some other; such a one was he that being confederate with the Witch of Endor, feigned the voyce of Samuel talking to Saul (as is more fully set down in the Seventh term of description) or she her self might by this Imposture speak all that was spoken to Saul; and these did rather har in their throats, that they might thereby the more terribly dissemble a voyce from the dead rising again, and therefore differed as much as they could from Human voyce; such a one was also by the Graeci∣ans and Latines called Mantes, which some Writers that knew not the imposture, say it was the Devil; but Mantes was such a Witch, or false Prophet, as had that devillish im∣posture of harring in their throats to deceive the people, cal∣led of some Ventriloquium, a speaking in the belly, and they that practised this imposture were so perfect in it, that they would speak so strangely, that many times they dared to practice their imposture above ground, whereby they made it seem to silly people that the spirit of Apollo, or some other Idol (which they called gods) spake within them, accor∣ding to the expression of Saint Luke, who used the vulgar ex∣pression, Acts 16.16. where it is said, the Maid had Spiritus

Pythonis, the spirit of Oracling, or as Beza expounds it, the spirit of Apollo, which he saith was only a devillish cousening imposture (as is before noted at large in the Seventh de∣scription) And this exposition of Ariolos is agreeable to the saying of the Prophet, Isa. 8.19. Quum enim edicunt vobis consulite Pythones & ariolos, qui pipiunt & mussitant; and when they say unto you, Ask counsel of Oraclers, and South-say∣ers, that peep, and that mutter, here Tremelius gives this Exposition; The Prophet (saith he) aggravateth the beinous crime of those Witches from the vanity of those Divinations, which the very manner of them betrayeth, those Seducers have not so much wit that they dare speak to the people the thing they pretend to speak in plain and open terms, with an audible cleer voyce, as they that are Gods Prophets, who speak the Word of God as loud as may be, and as plain as they can to the people, but they chirp in their Bellies, and very low in their throats, like Chickens half out of the shels in the hatching. So much Tre∣melius. And further he saith, That many Historians do men∣tion these their delusions, but especially Origenes advers. Celsum.

This imposture of speaking in the Belly hath been often practised in these latter days in many places, and namely in this Island of England, and they that practise it do it com∣monly to this end, to draw many silly people to them, to stand wondring at them, that so by the concourse of people money may be given them, for they by this imposture do make the people beleeve that they are possessed by the De∣vil, speaking within them, and tormenting them, and so do by that pretence move the people to charity, to be li∣beral to them.

Master Scot in his Discovery of Witchcraft, Lib. 7. Cap. 1. writeth of such a one at Westwel in Kent, that had so perfect∣ly this imposture of speaking in the Belly, that many Mini∣sters were deceived by her, and made no question but she had been possest by a tormenting Devil, and came and talked so long with that Devil, and charged him in the name of God to go out of her, as that he said he would kill her, he would tear her it peeces, he would kill them all; He also told them

whom sent him in, and accused some poor people for Witches. The words and testimony of this Devil were taken in writing, and how many they that sent him had Witched to death, and yet when this matter came to examination by two wise Justices of the Peace, Mt. Thomas Wotton, and Mr. George Darrel, the Maid being discreetly examined, confes∣sed the whole imposture; and for confirmation of the truth of the matter, so plain was the Maid in confession, that she acted the same thing over again before the said Magistrates, and many other Gentlemen and Gentlewomen, to the shame of those Ministers who had taken the testimony of the Devil against poor people in writing, and were credulous therein, beleeving and teaching such Doctrins, that a Witch can send a Devil to possesse and torment people, and ano∣ther Witch can cast him out; but if they and all Ministers were led by the Spirit of truth, they should know, that this deluding Hagge was the Witch, and not they whom she ac∣cused; for what difference was there between her imposture and a spirit of Divination? like the Maid, in Acts 16.16. formerly mentioned, whose spirit of Divination or Oracling was only a Devillish cousening imposture, saith Beza; and such ought to be put to death by the Law of Moses, because they use Divinations, pretending the discovery of Witches, it being manifest therein that they are the Witches, and be∣cause they by false accusation murther others; such a Maid was lately at Brantree in Essex, who practised the same im∣posture to the astonishment of many, and gained mony from the deceived beholders, until the report thereof grew stale, and fools had done wondering, and the concourse of people ceased, and her gains came not in, and then the Devil did easily leave her, and the business almost forgotten, and yet no men so ready to put in execution the Law of God against her, or any such, as against poor people that are accused by such, and by fools, and hanged up without ground or war∣rant, or possibility of truth.

This imposture hath wrought strange delusions among the ancient Heathen, and the actors thereof did by this impo∣sture delude the people; one way very notable was (by them

speaking in the Belly in the manner aforesaid) they would make it seem to the standers by that a voyce came from afar off, or from some secret place, & that that voyce was the voyce of some of the gods, and then they would report abroad that in such a place a voyce was heard, declaring, or comman∣ding such and such matters, and the poor deluded standers by would witness, and report the same to be true, whereas the voyce came only from the deluding Witch that was a∣mong them when they heard the voyce; as we may read in Plutarch de defec. Orac.

A certain ship sayling by the Island of Paxis (in which ship were some Aegyptians, the manner of which Nation was to practise the several impostures of Witchcraft, for their ad∣vantage and fame among the people) there was heard from the shore of Paxis a voyce, calling thrice to Thamus by name, (he being an Aegyptian in the ship) Thamus, when thou comest to Palos, report that great Pan is dead, which thing he did. When he came near Palos he looked toward the shore, and cryed aloud, Great Pan is dead; then there was heard a terrible sighing and groaning, which much affrighted the people in the ship; the report of this was speedily testi∣fied at Rome, in so much that this Thamus was sent for by Tyberius Caesar, and so was much taken notice of in the Em∣perours Court; and although many were deluded by that voyce, which was so heard by the men in the ship, and did much dispute about it what it should signifie, yet they that do rightly understand the imposture of Hariolating, or speaking in the belly, may easily conceive that Thamus him∣self was the man, or some confederate with him, that spake the voyce, and made that mighty groaning at the last, there∣by to delude the people, and to make himself famous, as some great Man, to whom some of the gods had spoken; and whereas it was about the time that Christ was Crucified, And some would have it that that voyce was really spoken by some strange Spirit, and might signifie Christ: I yeeld thus farre, that Thamus himself might have heard the same of the passa∣ges of the Life, and Death, and Resurrection of Christ, and might speak of, and concerning Christ, not that he

beleeved in Christ, but would tell some notable thing in his own deluding way, for the magnifying of himself among the people, implying, that he was the man to whom such a voyce should come from the gods; and whereas he said, Great Pan is dead, it was because the Jews were the posterity of Shepherds, and the Heathen had feigned Pan to be the god of Shepherds; thus might he mean Christ, as the Maid in the Acts, ch. 16.16. acknowledged Paul and his Doctrin, not by belief, but thereby to uphold and countenance her im∣posture among the people, for her own fame and gain; so might this Impostor mean Christ, although, nor he, nor any other, did ever conclude any thing fully concerning the meaning of that voyce, but left it doubtful (as all Oracles of the Heathen were) insomuch that some told Tiberius, that it was spoken from the gods of one that was risen up between Mercury and Penelopa. Thus did Thamus by his imposture get himself fame at the Emperours Court (which was the thing he aimed at) and left superstitious fools disputing of an am∣biguous Oracle.

It hath been credibly reported, that there was a man in the Court, in King James his days, that could act this imposture so lively that he could call the King by name, and cause the King to look round about him, wondring who it was that called him, whereas he that called him stood before him in his presence, with his face toward him, but after this impo∣sture was known, the King in his merriment would some∣times take occasion by this Impostor to make sport upon some of his Courtiers; as for instance, There was a Knight belonging to the Court, whom the King caused to come be∣fore him in his private room (where no man was but the King, and this Knight, and the Impostor) and feigned some occasion of serious discourse with the Knight; but when the King began to speak, and the Knight bending his attention to the King, suddenly there came a voyce as out of another room, calling the Knight by name, Sir John, Sir John, come away Sir John; at which the Knight began to frown, that any man should be so unmannerly as to molest the King and him; and still listning to the Kings discourse, the voyce came again,

Sir John, Sir John, come away and drink off your Sack; at that Sir John began to swell with anger, and looked into the next rooms to see who it was that dared to call him so im∣portunately, and could not finde out who it was, and ha∣ving chid with whomsoever he found, he returned again to the King; the King again had no sooner began to speak as formerly, but the voyce came again, Sir John, come away, your Sack stayeth for you; at that, Sir John begun to stamp with madness, and looked out, and returned several times to the King, but could not be quiet in his discourse with the King, because of the voyce that so often troubled him, till the King had sported enough.

So much for this Eighth term of description of a Witch in the text, Ariolus a South-sayer.

The Ninth term of Description.

THe Ninth term of Description, is, Necromantis, a Necromancer, that is in the sense of the Hebrew, Con∣sulens mortuos, one that seeketh counsel of the dead, as Tremellius noteth in the margent.

This is the last term set down by Moses in the text, descri∣bing a Witch, and this term implyeth the pretence in the impostures used by the foresaid Oraclers, and South-sayers, as in the Seventh and Eighth description (is amply set down); and that the world might fully understand the de∣lusion of Witches, Moses here setteth down this last and more full expression, or term of description of a Witch, Necromantis, which is all one with the former, and in re∣gard of Predictions was called in the Second description, Ʋ∣tens Divinatione, a Diviner; in regard of the imposture of giving Oracles from a hollow Cave in the earth, with a Bottle, was called Ol in the Hebrew (translated Python by Tremellius) that is an Oracle, or an Oracler, according to the sense of Plutarch, de defect. orac. and in regard of the imposture of counterfeiting a voyce of another by harring in then throats, was called, Ariolus, or Hariolus; in regard of the asking counsel of the dead was called, Necromantis, or

consulens mortuos, one that asketh counsel of the dead; and in regard of the Charms and Conjurations that they used, in calling up the souls and spirits of the dead, they were Char∣mers, or Conjurers.

The Seventh and Eighth terms of description do imply the impostures which these deluding Witches used in their Oracling Divinations; this Ninth term of description im∣plieth their pretence which they had in those cousening im∣postures, that is, they pretended that they consulted with the souls of them that were departed this life, and thereby could tell things to come, or things hidden; and this was one pretence of all that were Oraclers, or South-sayers, ac∣cording to which pretence they were called Necroman∣cers, according to that place in Isa. 8.19. (very fitly rehearsed again in this description) in Tremellius transla∣tion; For when they shall say unto you, Ask counsel of Oraclers and South-sayers, that whisper, and that mut∣ter, should not a people ask counsel of their God? shall they ask counsel of the dead for them that are living? And this pretence of these Witches is manifest, not only in the Scriptures, but in common Writers, where we may read the Tenents, and the Opinions of the Heathen concer∣ning this matter, Plutarch de defec. orac. sheweth their opi∣nions and vain conceits, That the souls of men that were departed this life, were of more excellent perfection, than the souls of men in the prison of the body; and these were by those vain Heathen called Genii, which Genii or departed souls (say they) being of such perfection, and having like∣wise familiarity with the gods, would (when they were sought unto by men living here) come and inspire them to give Divinations, which they could easily do, by reason of their perfect estate after this life. These were by some of the Heathen called, and esteemed gods, and were among the Romans called Manes, that is, Infernal gods, or souls of men, to whom they offered Sacrifices, called Inferiae.

The Pythonist, or Witch of Endor did act her part so sub∣tilly, that she did not only pretend inspiration from the Soul of Samuel, but (to satisfie Sauls insatiable blindness in his

demand) that she could call him up, and make him appear to her, both Body and Soul united again, to prophesie again to Saul; which thing indeed was acted by her according to the silliness of Sauls demand, as appeareth more fully in the Seventh description, who, after the Spirit of God had for∣saken him, was given over to beleeve such foolish fancies of faithless and ignorant people, as silly Women, and Chil∣dren, and fools are inclined to beleeve unto this day, that people after their death can walk, and frequent the Houses, and Gardens, and Orchards, where they have used to be in their life time, which thing is a meer fancy of faithless and ignorant people, and cannot be brought to pass by either Witch or Devil, either really, or in appearance; for it was a Miracle once done by the power of Christ at his suffering upon the Cross, that many of the bodies of the Saints that were departed rose, and appeared unto many in the holy City, Mat. 27.52, 53. from whence the Centurion acknow∣ledged Christ to be the Son of God, knowing that such things could not be done but by the mighty power of God; and he that readeth over the foresaid Book of Plutarch, shall easily finde, that one of the chief grounds of Oracles and Divinati∣ons, was this vain conceit of the Heathen, that wanted the light of the Scriptures, that the souls of dead men did give answers to them that had knowledge in the Art of seeking of Oracles; which Art indeed was only a craft of working im∣postures to delude the people, as is set down more at large in the Seventh and Eighth descriptions; and from this old con∣ceit of the Heathen, and practice of these deluding Witches of ancient times, hath that grand Witch, that Whore of Rome (the Pope and his train) derived her notable Witch∣craft, whereby she hath deluded the world, teaching people to invocate the souls of Saints departed, as likewise to con∣jure them.

Let but the Reader look back to the Sixth term of de∣scription (a Charmer) and there he may read of a notable peece of Necromancy acted by two Popish Doctors at Orle∣ance in France, with their devillish Conjurations. These Ro∣man Witches are the Necromancers of these latter Ages, ac∣cording

to this Ninth description; these are the Inchanters of these latter Ages, as is fully demonstrated in the Sixth de∣scription; these are the Jugling Witches of these latter Ages in the Christian world, as is fully demonstrated in the Fifth description, and therefore it is said of this Purple Whore, Re∣vel. 18.23. with thy Witchcrafts all Nations were decei∣ved. And he that will be zealous for God, in obeying the command given in Exod. 22.18. Suffer not a Witch to live, must leave his fond ignorant course of teaching people to hang up poor, and widows, and aged, and lame help∣less people, and must bend his devotion against that Whore of Rome (as all the world ought to do) as also against the Mahometan Witches among the Turks. Therefore it were a good Law in England, if duly kept, That no Jesuite, or Po∣pish Priest should be suffered to live, in any part of these Do∣minions, because these Witches are they that bewitch the people (where they be tollerated) by their several deluding impostures, leading the people to Idolatry, and also to the undermining of Governments. So much for the Ninth term of description of a Witch in the text, a Necromantist, one that asketh counsel of the dead.

The false Prophets of ancient times having their several impostures and pretences, whereby they seduced the people to vain Idolatry, which was abominable to Gods eyes, are hereby the Spirit of God demonstrated to the world by the Nine several terms of description in the text, that the world might fully know the mystery of iniquity, and avoyd all such evil workers, as deceivers of his people, and learn to know God, and his Prophets, who teach people the right way of God; and these are the terms of expressions that are used in the Old Testament to demonstrate false Prophets, according to which expressions wee use the general word Witch, or Sorcerer, in the English Tongue, and do finde no other sort of Witches spoken of in the Scriptures. What sort of Witches soever are spoken of in the New Testament, are all taken in the same sense that they, are in the Old Testa∣ment, and are sufficiently glossed at the beginning of this Book, upon the Definition of a Witch, and Witchcraft; but

yet in Revel. 22.15. there is found a word that is used as a general expression for all sorts of Witches, which word be∣cause it hath been abused by some Popish Expositors, and blinde interpreters, disputing upon the same word used by the Septuagint, it may not be omitted to speak somewhat of it, the word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, signifying by Etimology a Poysoner, or a compounder of Poysons, and is translated veneficus, sig∣nifying also a Poysoner, and yet both words both in Greek and Latine are used commonly for a Witch in general of all sorts, and is so taken in that place of the Revelations, and from hence some that are willing to uphold fond Opinions, do draw this fond conclusion, That a Witch is such a one as killeth people by Poysons, and can infect the Air, and bring many mortal Diseases by Witchcraft, and by the same craft can kill any particular Man or Beast with looks, by poyso∣ning the Air in a direct line, as some feign of the Cockatrice. But what Logician will not say it is an absurdity to draw a Conclusion, and ground an opinion, from the bare significa∣tion of words? and yet for the words, it is easily conceived, that a Witch was first called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Greek, and Veneficus in Latine, by a Metaphor taken from the deceitfulness of a Poysoner, that giveth a man Poysons by deceit to betray his life; or from a deceitful Apothecary, or Mountebank, that selleth Poyson, sophisticated Medicines, instead of wholsome Phy∣sick, as a Witch is taken in no other sense in all the foregoing places of Scripture than for a Deceiver, or Impostor; yet because (as I have said before) that bare significations of words do prove nothing directly, therefore let us but ex∣pound Scripture by Scripture, and we may easily finde that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Ʋeneficus, is taken for a Deceiver, or Impostor, and not for a Poysoner or Murtherer, and for that look Revel. 18.23. With thy Witchcrafts all Nations were deceived; there the conjugal word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 veneficiis tuis, as much as to say, with thy poysoned Medicines, or Poysons, all Na∣tions were deceived; there is the same Metaphor used a∣gain, and such words as might signifie Poysons are used for deceiving Witchcrafts; with thy Witchcrafts all Nations were deceived, not killed. So then, to conclude with Reve∣lations,

we read not in all the Old or New Testament of a Killing Witch, or Murthering Witch, but only of deceiving Witches, Impostors, or false Prophets, seducing people to Idolatry by their delusions and impostures.

He that will have any further description of a Witch, let him take this description; A Witch is as like a Prophet as can be, and yet a deceiving false Prophet, Dan. 2.13. A Decree went forth from the King, that the Magicians should be slain, and they sought Daniel and his fellows to be slain; there the Executioners knew no difference between the Magi∣cians and Daniel, that was a Prophet, for the word Magi∣cian, or Wise men, being properly taken in a good sense, was equivocally given to South-sayers, and all sorts of deceiving Witches, as well as to those that were termed Wise men, and as to the Prophets themselves, and under that Decree Daniel himself had been slain, if it had not been stayed by Gods pro∣vidence.

The blasphemous Priests and Pharisees called Christ a De∣ceiver, or Impostor, or as Beza expoundeth, a Jugler, and a Seducer, Matth. 27.63. when as he was the great Pro∣phet of the world.

Plutarch saith, De defect. Orac. That he which first began the Oracle of Apollo was Coreta, who set up the Oracle, in a pretence of being Divinely inspired with the spirit of Pro∣phecie.

Mr. Scot in his Discovery, who (was a Student in the Laws, and learned in the Roman Laws) sheweth, Lib. 11. Cap. 5. & 6. that certain Colleges were erected at Rome, in time of Heathenish ignorance, for Diviners and South-sayers to be instituted to expound the mindes and admonishments of the gods, and by their Law young Princes were to be sent to Hetruria to learn, and bring home the cunning of that Art (it being the only Divinity the poor Heathen knew to seek to such as pretended they could know the mindes and wills of the gods) and in process of time these Colleges in∣creased to a great University, in which were brought up such as learned the practice of Divination, or Augury, by several impostures described in the text; who notwithstan∣ding

they were accounted Prophets among the Heathen, yet are all aimed at, and described in the text for Witches, and South-sayers, and such as the people of Israel (being a cho∣sen people, to be taught by God and his Prophets) were commanded to destroy, that no such bewitching false Pro∣phets should be found among them; such a one was Elimas the Sorcerer, called both a Sorcerer, and a false Prophet, Acts 12.6. and these were such as were sometimes great, Scholars, yet abusing their learning.

Some may object and say, If Witches were only false Pro∣phets, then all false Teachers are Witches?

Answ. A Witch and a false Prophet are reciprocal terms, but not a Witch and a false Teacher, for all the Nine terms of description in the text are plainly describing Witches and false Prophets as one and the same, and having one of these two properties;

First, He setteth up an Idol, which is the first main Witch∣craft, being the first description in the text; or,

Secondly, He useth some, or all of the eight following Witchcrafts described in the text, either to confirm and up∣hold his Idol by seducing the people, or else to make the peo∣ple beleeve that he is a true Prophet of God, as did Simon Magus in the Acts, and as is rehearsed in the same Chapter in the text, Deut. 18.20. for the more full and general descrip∣tion of a Witch, or false Prophet, which was described in the text, by Nine specifical descriptions, specifying the Nine Witchcrafts of such seducing false Prophets: but yet it doth not follow that all false Teachers are Witches; for a man may be a false Teacher through weakness of understanding, and error of judgement (as were the Scribes and Pharises in some things) and yet not a Witch; but he that is a wilful upholder of Heresies, or any vain unprofitable Doctrin, only to draw people to a head to uphold his own gain, and so for gain maketh the people to miss of the sincerity of Religion, although he be no Impostor, nor bringeth himself within the compass of the punishment due to a Witch from the Civil Magistrate, because he doth not use impostures, or any of the Nine Witchcrafts described in the text, yet in his intent

he maketh gain his end, and perverteth souls in a smooth pretence of holiness. I know not how his final intention dif∣fereth from the final intention of a Witch (that is, gain by seducing the people) nor whether he or a Witch shall have the greatest condemnation at the last day, Acts 20.30. for it appeareth in vers. 20. following the text, that a false Pro∣phet considered distinctly from the foresaid impostors, is in the same Condemnation, and the same with a Witch, and ought to be censured by the Civil Magistrate to dye as a Witch, meerly quatenus a false Prophet; for although he bee described by his several impostures before in the text, yet the bare using of impostures maketh not a Witch, unless by them he be a false Prophet; (as is demonstrated more fully in the Fifth description) so then, the Formalis ratio of a Witch, or that which maketh him to be a Witch, is because he is a false Prophet, so that it followeth, that as every wilful false teacher, or wilful upholder of Heresie, or any vain unpro∣fitable Doctrin to seduce the people for gain, differeth not in his final intention from a false Prophet, so by the same rea∣son he differeth not from a Witch; and although he cannot always be convicted by the Magistrate, yet in Gods sight he is a very Witch.

Our English Translators not knowing the difference of the terms of description in the text, by the several impostures therein implied, according to the intent and meaning of the Scriptures, have used words promiscuously one for another, without expressing the true and full meaning of the Origi∣nal so well, as is exprest by Junius and Tremelius in Latine, as in Deut. 18.10, 11. they call a Diviner a Witch, and a South-sayer a Wizard, expressing specifical descriptions by general words, that may be as well given to any of the nine; and in Exod. 22.18. they call a Jugler a Witch, using the same general expression that they used before, for one that useth Divination, or a Diviner; they call a Planetarian an observer of times, a phrase more obscure than can imply the original meaning of the Scriptures; they call a Conjecturer an Inchanter, and they call an Inchanter a Charmer, whereas in the Original and Latine Translations, an Inchanter, and a

Charmer is all one term of description; they call an Oracler one that hath a familiar Spirit, and that may be as well given to any of the Nine terms in the text (by the same reason that all Witches have a familiar spirit, according to the common tenent, though it cannot be proved that any had any, otherwise than the spirit of error ruling in their hearts.) And 2 Chron. 33.6. there they call using Divinations, obser∣ving of times, which phrase they used before for a Planeta∣rian; and if we compare several English Translations, wee may finde them much varying one from another in transla∣ting of those terms, not but that they were good and able Linguists, but not knowing the several impostures implyed in these original terms of description, could not express them in such apt words in English, as if they had known the myste∣ry of iniquity according to the original sense and meaning, Gen. 44.5. they translate it, Is not this the cup by which my Master divineth? Here they would make Witchcraft lawful, (for Divination is Witchcraft) but the original sense is no∣thing so as they translate it; look Tremellius. All this argueth that these our ancient Bishops and great Clerks knew not what Witchcraft was in the Scripture sense.