Saducismus triumphatus, or, Full and plain evidence concerning witches and apparitions in two parts : the first treating of their possibility, the second of their real existence / by Joseph Glanvil. With a letter of Dr. Henry More on the same subject and an authentick but wonderful story of certain Swedish witches done into English by Anth. Horneck.

SOME CONSIDERATIONS ABOUT Witchcraft. In a LETTER to ROBERT HUNT, Esq

SECT. I.

SIR,

THE frequent and late dealings you have had in the Examination of Wit∣ches, and the regards of one that hath a very particular honour for you, have brought you the trouble of some CONSIDERA∣TIONS on the Subject. And though what I have to say, be but the unaccurate product of a little leisure; yet I hope it may afford you some, not unreasonable, accounts of the odd Phaenomena of Witchcraft and Fascination, and contribute to the DEFENCE of the

Truth and certainty of matters, which you know by Experiments that could not deceive, in spite of the petty exceptions of those that are resol∣ved to believe nothing in affairs of this na∣ture.

And if any thing were to be much admired in an Age of Wonders, not onely of Nature, (which is a constant Prodigie) but of Men and Manners; it would be to me matter of asto∣nishment, that Men, otherwise witty and inge∣nious, are fallen into the conceit that there is no such thing as a Witch or Apparition, but that these are the creatures of Melancholy and Super∣stition, foster'd by ignorance and design; which comparing the confidence of their disbelief with the evidence of the things denied, and the weak∣ness of their grounds, would almost suggest that themselves are an Argument of what they de∣ny; and that so confident an opinion could not be held upon such inducements, but by some kind of Witchcraft and Fascination in the Fan∣cy. And perhaps that evil Spirit whose in∣fluences they will not allow in actions ascribed to such Causes, hath a greater hand and inte∣rest in their Proposition than they are aware of. For that subtile Enemy of Mankind (since Providence will not permit him to mischief us without our own concurrence) attempts that by stratagem and artifice, which he could never effect by open ways of acting; and the success of all wiles depending upon their secrecy and

concealment, his influence is never more dange∣rous than when his agency is least suspected. In order therefore to the carrying on the dark and hidden designs he manageth against our happiness and our Souls, he cannot expect to advantage himself more, than by insinuating a belief, That there is no such thing as himself, but that fear and fancy make Devils now, as they did Gods of old. Nor can he ever draw the assent of men to so dangerous an assertion, while the standing sensible evidences of his ex∣istence in his practices by and upon his instru∣ments are not discredited and removed.

'Tis doubtless therefore the interest of this Agent of darkness to have the world believe, that the notion they have of him is but a phan∣tôme and conceit; and in order thereunto, that the stories of Witches, Apparitions, and indeed every thing that brings tidings of ano∣ther world, are but melancholick Dreams, and pious Romances. And when men are arrived thus sar to think there are no diabolical con∣tracts or Apparitions, their belief that there are such Spirits rests onely upon their Faith and Reverence to the divine Oracles, which we have little reason to apprehend so great in such assertors, as to command much srom their assent; especially in such things in which they have corrupt interests against their evidence. •…•…o that he that thinks there is no Witch, be∣lieves a Devil gratis, or at least upon induce∣ments,

which he is like to find himself dispo∣sed to deny when he pleaseth. And when men are arrived to this degree of dissidence and infi∣delity, we are beholden to them if they believe either Angel, or Spirit, Resurrection of the body, or Immortality of Souls. These things hang together in a Chain of connexion, at least in these mens Hypothesis; and 'tis but an happy chance if he that hath lost one link holds ano∣ther. So that the vitals of Religion being so much interessed in this subject, it will not be unnecessary employment particularly to dis∣course it.

And in order to the proof that there have been, and are, unlawful Confederacies with evil Spirits, by vertue of which the hellish accom∣plices perform things above their natural pow∣ers: I must premise, that this being matter of fact, is onely capable of the evidence of autho∣rity and sense: and by both these the being os Witches and diabolical Contracts is most abun∣dantly confirm'd. All Histories are full of the exploits of those Instruments of darkness; and the testimony of all ages, not onely of the rude and barbarous, but of the most civiliz'd and polish'd world, brings tidings of their strange performances. We have the attestation os thousands of eye and car-witnesses, and those not of the easily deceivable vulgar onely, but of wise and grave discern•…•…rs; and that, when no interest could oblige them to agree together

in a common Lye. I say, we have the light of all these circumstances to confirm us in the be∣lief of things done by persons of despicable power and knowledge, beyond the reach of Art and ordinary Nature. Standing publick Records have been kept of these well-attested Relations, and Epocha's made of those unwon∣ted events. Laws in many Nations have been enacted against those vile practices; those a∣mong the Jews and our own are notorious; such cases have been often determined near us, by wise and reverend Judges, upon clear and con∣victive Evidence: and thousands in our own Nation have suffered death for their vile com∣pacts with apostate spirits. All these I might largely prove in their particular instances, but that 'tis not needful, since those that deny the being of Witches, do it not out of ignorance of these heads of Argument, of which probably they have heard a thousand times; but from an apprehension that such a belief is absurd, and the things impossible. And upon these presum∣ptions they contemn all demonstrations of this nature, and are hardned against conviction. And I think, those that can believe all Histories are Romances; That all the wiser world have agreed together to juggle mankind into a com∣mon belief of ungrounded fables; That the sound senses of multitudes together may deceive them, and Laws are built upon Chimera's; That the gravest and wisest Judges have been

Murderers, and the sagest persons Fools, or de∣signing Impostors: I say, those that can believe this heap of absurdities, are either more credu∣lous than those whose credulity they reprehend; or else have some extraordinary evidence of their perswasion, viz. That 'tis absurd and im∣possible there should be a Witch or Apparition. And I am confident, were those little appear∣ances remov'd which men have form'd in their fancies against the belief of such things, their own evidence would make its way to mens assent, without any more arguments than what they know already to enforce it. There is no∣thing then necessary to be done, in order to the establishing the belief I would reconcile to mens minds, but to endeavour the removal of those prejudices they have received against it: the chief of which I shall particularly deal with. And I begin with that bold Assertion, That

SECT. II.

I.

(I.) THe NOTION of a Spirit is im∣possible and contradictious, and con∣sequently so is that of Witches, the belief of which is founded on that Doctrine.

TO WHICH OBJECTION I an∣swer,

(1) If the notion of a Spirit be absurd as is pretended, that of a GOD and a SOUL di∣stinct from matter, and immortal, are likewise absurdities. And then, that the world was jumbled into this elegant and orderly Fabrick by chance; and that our Souls are onely parts of matter that came together we know not whence nor how, and shall again shortly be dis∣solv'd into those loose Atoms that compound them; That all our conceptions are but the thrusting of one part of matter against ano∣ther; and the Idea's of our minds mere blind and casual motions. These, and a thou•…•…and more the grossest impossibilities and absurdities (con∣sequents of this Proposition, That the notion of a Spirit is absurd) will be sad certainties and demonstrations. And with such Assertors I would cease to discourse about Witches and Ap∣paritions, and address my self to obtain their assent to Truths infinitely more sacred.

And yet (2) though it should be granted them, that a substance immaterial is as much a contradiction as they can fancy; yet why •…•…hould they not believe that the Air and all the Regions above us, may have their invisible intel∣lectual Agents, of nature like unto our Souls, be that what it will, and some of them at least as much degenerate as the vilest and most

mischievous among men? This Hypothesis wil be enough to secure the possibility of Witches and Apparitions. And that all the upper Sto∣ries of the Universe are furnish'd with Inhabi∣tants, 'tis infinitely reasonable to conclude, from the analogy of Nature; since we see there is nothing so contemptible and vile in the world we reside in, but hath its living Creatures that dwell upon it; the Earth, the Water, the in∣feriour Air, the bodies of Animals, the flesh, the skin, the entrails; the leaves, the roots, the stalks of Vegetables; yea, and all kind of Minerals in the subterraneous Regions. I say, all these have their proper Inhabitants; yea, I suppose this rule may hold in all distinct kinds of Bodies in the world, That they have their peculiar Ani∣mals. The certainty of which, I believe the improvement of microscopical Observations will discover. From whence I infer, That since this little Spot is so thickly peopled in every Atome of it, 'tis weakness to think that all the vast spaces above, and hollows under ground, are desert and uninhabited. And if both the supe∣riour and lower Continents of the Universe have their Inhabitants also, 'tis exceedingly impro∣bable, arguing from the same analogy, that they are all of the meer sensible nature, but that there are at least some of the Rational and In∣tellectual Orders. Which supposed, there is good foundation for the belief of Witches and Apparitions, though the notion of a Spirit

should prove as absurd, and unphilosophical, as I judge the denial of it. And so this first Ob∣jection comes to nothing. I descend then to the second Prejudice, which may be thus formed in behalf of the Objectors.

SECT. III.

II.

(II.) THERE ARE Actions in most of those Relations ascribed to Witches, which are ridiculous and impossible in the na∣ture of things; such are (1) their flying out of windows, after they have anointed themselves, to remote places. (2) Their transformation into Cats, Hares, and other Creatures. (3) Their feeling all the hurts in their own bodies which they have received in those. (4) Their raising Tempests, by muttering some nonsensical words, or performing ceremonies alike impertinent as ri∣diculous. And (5) their being suck'd in a cer∣tain private place of their bodies by a Familiar. These are presumed to be actions inconsistent with the nature of Spirits, and above the powers of those poor and miserable Agents. And therefore the Objection supposeth them performed onely by the Fancy; and that the whole mystery of Witch∣craft is but an illusion of crasie imagination.

TO this aggregate Objection I return, (1) In the general, The more absurd and unac∣countable these actions seem, the greater confir∣mations are they to me of the truth of those Relations, and the reality of what the Objectors would destroy For these circumstances be∣ing exceeding unlikely, judging by the measures of common belief, 'tis the greater probability they are not fictitious: For the contrivers of Fictions use to form them as near as they can conformably to the most unsuspected realities, endeavouring to make them look as like truth as is possible in the main supposals, though withal they make them strange in the circum∣stance. None but a fool or madman would re•…•…ate, with a purpose of having it believed, that he saw in Ireland Men with hoofs on their heads, and eyes in their breasts; or if any should be so ridiculously vain, as to be serious in such an incredible Romance, it cannot be sup∣posed that all Travellers that come into those parts after him should tell the same story. There is a large field in fiction; and if all those Relations were arbitrary compositions, doubtless the first Romancers would have framed them more agreeable to the common doctrine of Spirits; at least, after these supposed absurdi∣ties had been a thousand times laugh'd at, peo∣ple by this time would have learn'd to correct those obnoxious extravagancies; and though

they have not yet more veracity than the A∣ges of Ignorance and Superstition, yet one would expect they should have got more cunning. This suppos'd impossibility then of these perfor∣mances, seems to me a probable argument that they are not wilful and designed Forgeries. And if they are Fancies, 'tis somewhat strange, that Imagination, which is the most various thing in all the world, should infinitely repeat the same conceit in all times and places.

But again (2) the strange Actions related of Witches, and presumed impossible, are not ascri∣bed to their own powers; but to the Agency of those wicked Confederates they imploy. And to affirm that those evil spirits cannot do that which we conceit impossible, is boldly to stint the powers of Creatures, whose natures and faculties we know not; and to measure the world of Spirits by the narrow rules of our own impotent beings. We see among our selves the performances of some out-go the con∣ceits and possibilities of others; and we know many things may be done by the Mathematicks and Mechanick Artifice, which common heads think impossible to be effected by the honest ways of Art and Nature. And doubtless, the subtilties and powers of those mischievous Fiends are as much beyond the reach and activities of the most knowing Agents among us, as theirs are beyond the wit and ability of the most rustick and illiterate. So that the utmost that

any mans reason in the world can amount to in this particular, is onely this, That he cannot conceive how such things can be performed; which onely argues the weakness and imperfe∣ction of our knowledge and apprehensions, not the impossibility of those performances: and we can no more from hence form an Argu∣ment against them, than against the most or∣dinary effects in Nature. We cannot conceive how the Foetus is form'd in the Womb, nor as much as how a Plant springs from the Earth we tread on; we know not how our Souls move the Body, nor how these dislant and extream natures are united; as I have abundantly shewn in my SCEPSIS SCIENTIFICA. And if we are ignorant of the most obvious things about us, and the most considerable with∣in our selves, 'tis then no wonder that we know not the constitution and powers of the Crea∣tures, to whom we are such strangers. Briesly then, matters of fact well proved ought not to be denied, because we cannot conceive how they can be performed. Nor is it a reasonable me∣thod of inserence, first to presume the thing impossible, and thence to conclude that the fact cannot be proved. On the contrary, we should judge of the action by the evidence, and not the evidence by the measures of our fancies about the action. This is proudly to exalt our own opinions above the clearest testimonies and most sensible demonstrations of fact: and so to

give the Lye to all Mankind, rather than di∣strust the conceits of our bold imaginations. But yet further,

(3) I think there is nothing in the instances mention'd, but what may as well be accounted for by the Rules of Reason and Philosophy, as the ordinary affairs of Nature. For in resol∣ving natural Phaenomena, we can onely assign the probable causes, sheing how things may be, not presuming how they are. And in the par∣ticulars under our Examen, we may give an account how 'tis possible, and not unlikely, that such things (though somewhat varying from the common road of Nature) may be acted. And if our narrow and contracted minds can furnish us with apprehensions of the way and manner of such performances, though perhaps not the true ones, 'tis an argument that such things may be effected by creatures whose powers and knowledge are so vastly exceeding ours. I shall endeavour theresore briefly to suggest some things that may render the possibi∣lity of these performances conceivable, in or∣der to the removal of this Objection, that they are contradictions and impossible.

For the FIRST then, That the confede∣rate Spirit should transport the Witch through the Air to the place of general Rendezvous, there is no difficulty in conceiving it; and if that be true which great Philosophers affirm, concerning the real separability of the Soul

from the Body without death, there is yet less; for then 'tis easie to apprehend, that the Soul having left its gross and sluggish body behind it, and being cloath'd onely with its immediate vehicle of Air, or more subtile matter, may be quickly conducted to any place it would be at by those officious Spirits that attend it. And though I adventure to affirm nothing concer∣ning the truth and certainty of this Supposi∣tion, yet I must needs say, it doth not seem to me unreasonable. And our experience of Apo∣plexies, Epilepsies, Ecstasies, and the strange things men report to have seen during those Deliquiums, look favourably upon this conje∣cture; which seems to me to contradict no principle of Reason or Philosophy; since Death consists not so much in the actual separation of Soul and Body, as in the indisposition and unfit∣ness of the Body for vital union, as an excellent Philosopher hath made good. On which Hy∣pothesis, the Witches anointing her self before she takes her flight, may perhaps serve to keep the Body tenantable, and in fit disposition to re∣ceive the Spirit at its return. These things, I say, we may conceive, though I affirm nothing about them; and there is not any thing in such conceptions but what hath been own'd by men of worth and name, and may seem fair and accountable enough to those who judge not al∣together by the measures of the populace and customary opinion. And there's a saying of the

great Apostle that seems to countenance this Platonick notion; what is the meaning else of that expression, [Whether in the body or out of the body, I cannot tell] except the Soul may be separated from the Body without death? which if it be granted possible, 'tis sufficient for my purpose. And

(2) The Transformations of Witches into the shapes of other Animals, upon the same sup∣posal is very conceivable, since then 'tis easie enough to imagine, that the power of imagi∣nation may form those passive and pliable vehi∣cles into those shapes, with more ease than the fancy of the Mother can the stubborn matter of the Foetus in the womb, as we see it fre∣quently doth in the instances that occur of Si∣gnatures and monstrous Singularities; and per∣haps sometimes the confederate Spirit puts tricks upon the senses of the Spectators, and those shapes are onely illusions.

But then (3) when they feel the hurts in their gross bodies, that they receive in their airy vehicles, they must be supposed to have been really present, at least in these latter; and 'tis no more difficult to apprehend how the hurts of those should be translated upon their other bodies, than how diseases should be inflicted by the imagination, or how the fancy of the Mother should wound the Foetus, as several credible relations do attest.

And (4) for their raising Storms and Tem∣pests,

They do it not, be sure, by their own, but by the power of the Prince of the Air, their Friend and Allie; and the Ceremonies that are enjoyn'd them are doubtless nothing else but entertainments for their imaginations, and are likely design'd to perswade them, that they do these strange things themselves.

And (lastly) for their being suck'd by the Familiar, I say (1) we know so little of the nature of Doemons and Spirits, that 'tis no won∣der we cannot certainly divine the reason of so strange an action. And yet (2) we may conjecture at some things that may render it less improbable. For some have thought that the Genii (whom both the Platonical and Christian Antiquity thought embodied) are re∣created by the reeks and vapours of humane blood, and the spirits that proceed from them: Which supposal (if we grant them bodies) is not unlikely, every thing being refresh'd and nourish'd by its like. And that they are not perfectly abstract from all body and matter, be∣sides the reverence we owe to the wisest anti∣quity, there are several considerable Argu∣ments I could alledge to render it exceeding probable. Which things supposed, the Devil's sucking the Sorceress is no great wonder, nor difficult to be accounted for. Or perhaps (3) this may be onely a diabolical Sacrament and Ceremony to confirm the hellish Covenant. To which I add, (4) That which to me seems

most probable, viz. That the Familiar doth not onely suck the Witch, but in the action in∣fuseth some poysonous ferment into her, which gives her Imagination and Spirits a magical tin∣cture, whereby they become mischievously in∣fluential; and the word venefica intimates some such matter. Now that the imagination hath a mighty power in operation, is seen in the just now mention'd Signatures and Diseases that it causeth; and that the fancy is modified by the qualities of the blood and spirits, is too evident to need proof. Which things supposed, 'tis plain to conceive that the evil spirit having breath'd some vile vapour into the body of the Witch, it may taint her blood and spirits with a noxious quality, by which her infected imagina∣tion, heightned by melancholy and this worse cause, may do much hurt upon bodies that are impressible by such influences. And 'tis very likely that this ferment disposeth the ima∣gination of the Sorceress to cause the mentioned 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or separation of the Soul from the Body, and may perhaps keep the Body in sit temper for its re-entry; as also it may facilitate transformation, which, it may be, could not be effected by ordinary and unassisted imagina∣tion.

Thus we see, 'tis not so desperate to form an apprehension of the manner of these odd per∣formances; and though they are not done the way I have describ'd, yet what I have said may

help us to a conceit of the possibility, which sufficeth for my purpose. And though the Hypotheses I have gone upon will seem as un∣likely to some, as the things they attempt to explain are to others; yet I must desire their leave to suggest, that most things seem impro∣bable (especially to the conceited and opiniona∣tive) at first proposal: and many great truths are strange and odd, till custome and acquaintance have reconciled them to our fancies. And I'le presume to add on this occasion, (though I love not to be confident in assirming) that there is none of the Platonical supposals I have used, but what I could make appear to be fair and reasonable, to the capable and unprejudic'd.

SECT. IV.

III.

BUT (III.) I come to another prejudice against the being of Witches, which is, That 'tis very improbable that the Devil, who is a wise and mighty Spirit, should be at the beck of a poor Hag, and have so little to do, as to attend the Errands and impotent Lusts of a silly Old wo∣man.

TO which I might answer, (1) That 'tis much more improbable that all the

world should be deceiv'd in matters of fact, and circumstances of the clearest evidence and conviction; than that the Devil, who is wic∣ked, should be also unwise; and that he that perswades all his subjects and accomplices out of their wits, should himself act like his own Temptations and Perswasions. In brief, there is nothing more strange in this Objection, than that wickedness is baseness and servility; and that the Devil is at leisure to serve those, he is at leisure to tempt, and industrious to ruine. And again, (2) I see no necessity to believe that the Devil is always the Witches Confederate; but perhaps it may fitly be considered, whe∣ther the Familiar be not some departed humane Spirit, forsaken of God and goodness, and swallowed up by the unsatiable desire of mis∣chief and revenge, which possibly by the Laws and capacity of its state it cannot execute im∣mediately. And why we should presume that the Devil should have the liberty of wandring up and down the Earth and Air, when he is said to be held in the Chains of darkness; and yet that the separated Souls of the wicked, of whom no such thing is affirm'd in any sacred Record, should be thought so imprison'd, that they cannot possibly wag from the place of their confinement, I know no shadow of conjecture. This conceit I'm confident hath prejudic'd many against the belief of Witches and Apparitions; they not being able to conceive that the Devil

should be so ludicrous as appearing spirits are sometimes reported to be in their frolicks; and they presume, that souls departed never revisit the free and open Regions; which confidence, I know nothing to justifie: For since good men in their state of separation are said to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, why the wicked may not be supposed to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the worst sense of the word, I know nothing to help me to imagine. And if it be supposed that the Imps of Witches are sometimes wicked spirits of our own kind and nature, and possibly the same that have been Sorcerers and Witches in this life: This sup∣posal may give a fairer and more probable ac∣count of many of the actions of Sorcery and Witchcraft, than the other Hypothesis, that they are always Devils. And to this conjecture I'le adventure to subjoyn another, which also hath its probability, viz. (3) That 'tis not impossi∣ble but the Familiars of Witches are a vile kind of spirits, of a very inferiour Constitution and nature, and none of those that were once of the highest Hierarchy, now degenerated into the spirits we call Devils. And for my part I must confess, that I think the common division of spirits much too general; conceiving it likely there may be as great a variety of intellectual Creatures in the invisible world, as there is of Animals in the visible: and that all the superi∣our, yea, and inferiour Regions, have their se∣veral kinds of spirits differing in their natural

perfections, as well as in the kinds and degrees of their depravities; which being supposed, 'tis very probable that those of the basest and meanest Orders are they, who submit to the mention'd servilities. And thus the sagess and grandeur of the Prince of darkness need not be brought into question.

SECT. V.

IV.

BUt (IV) the opinion of Witches seems to some, to accuse Providence, and to suggest that it hath exposed Innocents to the fury and malice of revengeful Fiends; yea, and supposeth those most obnoxious, for whom we might most reasona∣bly expect a more special tutelary care and pro∣tection; most of the cruel practices of those pre∣sum'd Instruments of Hell, being upon Children, who as they least deserve to be deserted by that Providence that superintends all things, so they most need its guardian influence.

TO this so specious an Objection I have these things to answer.

(1) Providence is an unfathomable Depth; and if we should not believe the Phaenomena of our senses, before we can reconcile them to our notions of Providence, we must be grosser Sce∣pticks

than ever yet were extant. The miseries of the present life, the unequal distributions of good and evil, the ignorance and barbarity of the greatest part of Mankind, the fatal disadvan∣tages we are all under, and the hazard we run of being eternally miserable and undone; these, I say, are things that can hardly be made con∣sistent with that Wisdom and Goodness that we are sure hath made and mingled it self with all things. And yet we believe there is a beauty and harmony, and goodness in that Providence, though we cannot unriddle it in particular in∣stances; nor, by reason of our ignorance and imperfection, clear it from contradicting appear∣ances; and consequently, we ought not to deny the being of Witches and Apparitions, because they will create us some difficulties in our no∣tions of Providence. But to come more close, (2) Those that believe that Infants are Heirs of Hell, and Children of the Devil as soon as they are disclosed to the world, cannot certainly of∣fer such an Objection; for what is a little tri∣•…•…ling pain of a moment, to those eternal Tortures, to which, if they die assoon as they are born, according to the Tenour of this Doctrine, they are everlastingly exposed? But however the case stands as to that, 'tis certain, (3) That Pro∣vidence hath not secured them from other vio∣lences they are obnoxious to, from cruelty and accident; and yet we accuse It not when a whole Townful of Innocents fall a Victim to

the rage and ferity of barbarous Executioners in Wars and Massacres. To which I add (4) That 'tis likely the mischief is not so often done by the evil spirit immediately, but by the ma∣lignant influence of the Sorceress, whose power of hurting consists in the fore-mention'd fer∣ment, which is infused into her by the Familiar. So that I am apt to think there may be a power of real fascination in the Witches eyes and ima∣gination, by which for the most part she acts upon tender bodies. Nescio quis teneros ocu∣lus—For the pestilential spirits being darted by a spightful and vigorous imagination from the eye, and meeting with those that are weak and passive in the bodies which they enter, will not fail to infect them with a noxious quality that makes dangerous and strange alte∣rations in the person invaded by this poisonous influence: which way of acting by subtile and invisible instruments, is ordinary and familiar in all natural efficiencies. And 'tis now past que∣stion, that nature for the most part acts by sub∣tile streams and aporrhoea's of minute particles, which pass from one body to another. Or however that be, this kind of agency is as con∣ceivable as any of those qualities ignorance hath call'd Sympathy and Antipathy, the reality of which we doubt not, though the manner of action be unknown. Yea, the thing I speak of is as easie to be apprehended, as how infection should pass in certain tenuious streams through

the Air from one house to another; or, as how the biting of a mad Dog should fill all the Blood and Spirits with a venomous and malign ferment; the application of the vertue doing the same in our case, as that of contact doth in this▪ Yea, some kinds of fascination are per∣form'd in this grosser and more sensible way, as by striking, giving Apples, and the like, by which the contagious quality may be transmit∣ted, as we see Diseases often are by the touch. Now in this way of conjecture a good account may be given why Witches are most powerful upon Children and timorous persons, viz. be∣cause their spirits and imaginations being weak and passive, are not able to resist the fatal in∣vasion; whereas men of bold minds, who have plenty of strong and vigorous spirits, are secure from the contagion; as in pestilential Airs clean bodies are not so liable to infection as other tempers. Thus then we see 'tis likely enough, that very often the Sorceress her self doth the mischief; and we know, de facto, that Provi∣dence doth not always secure us from one ano∣thers injuries: And yet I must confess, that many times also the evil spirit is the mischievous Agent; though this confession draw on me a∣nother Objection, which I next propose.

SECT. VI.

V.

(V.) THEN it may be said, that if wicked spirits can hurt us by the direction, and at the desire of a Witch, one would think they should have the same power to do us injury without instigation or compact; and if this be granted, 'tis a wonder that we are not always an∣noy'd and infested by them. To which

I RETURN, (1) That the Laws, Liber∣ties, and Restraints of the Inhabitants of the other world are to us utterly unknown; and this way we can onely argue our selves into con∣fessions of our ignorance, which every man must acknowledge that is not as immodest as ignorant. It must be granted by all that own the being, power, and malice of evil Spirits, that the secu∣rity we enjoy is wonderful, whether they act by Witches or not; and by what Laws they are kept from making us a prey, to speak like Philosophers, we cannot tell: yea, why they should be permitted to tempt and ruine us in our Souls, and restrain'd from touching or hur∣ting us in our Bodies, is a mystery not easily accountable. But yet (2) though we acknow∣ledge their power to vex and torment us in

our Bodies also; yet a reason may be given why they are less frequent in this kind of mis∣chief, viz. because their main designs are le∣vell'd against the interest and happiness of our Souls▪ which they can best promote, when their actions are most sly and secret; whereas did they ordinarily persecute men in their Bo∣dies, their agency and wicked influence would be discover'd, and make a mighty noise in the world, whereby men would be awaken'd to a suitable and vigorous opposition, by the use of such means as would engage Providence to rescue them from their rage and cruelties; and at last defeat them in their great purposes of undoing us eternally. Thus we may conceive that the security we enjoy may well enough consist with the power and malice of those evil Spirits; and upon this account we may sup∣pose that Laws of their own may prohibit their unlicens'd injuries, not from any goodness there is in their Constitutions, but in order to the more successful carrying on the projects of the dark Kingdom; as Generals forbid Plunder, not out of love to their Enemies, but in order to their own Success. And hence (3) we may suppose a Law of permission to hurt us at the instance of the Sorceress, may well s•…•…and with the policy of Hell, since by gratifying the wic∣ked person, they encourage her in malice and revenge, and promote thereby the main ends of their black confederacy, which are to propa∣gate

wickedness, and to ruine us in our eternal interests. And yet (4) 'tis clear to those that believe the History of the Gospel, that wicked spirits have vexed the bodies of men, without any instigation that we read of; and at this day 'tis very likely that many of the strange acci∣dents and diseases that befal us, may be the infliction of evil spirits, prompted to hurt us onely by the delight they take in mischief. So that we cannot argue the improbability of their hurting Children and others by Witches, from our own security and freedom from the effects of their malice, which perhaps we feel in more instances than we are aware of.

SECT. VII.

VI.

BUT (VI) another prejudice against the be∣lief of Witches, is, a presumption upon the enormous force of melancholy and imagina∣tion, which without doubt can do wonderful things, and beget strange perswasions; and to these causes some ascribe the presum'd effects of Sorcery and Witchcraft. To which I reply briefly; and yet I hope sufficiently,

(I.) THAT to resolve all the clear circum∣stances os Fact, which we find in

well-attested and confirm'd Relations of this kind, into the power of deceivable imagination, is to make fancy the greater prodigie; and to suppose, that it can do stranger feats than are believed of any other kind of fascination. And to think that Pins and Nails, for instance, can by the power of imagination be convey'd with∣in the skin; or that imagination should deceive so many as have been witnesses in Objects of sense, in all the circumstances of discovery; this, I say, is to be infinitely more credulous than the assertors of Sorcery and Demoniack Con∣tracts. And by the same reason it may be be∣liev'd, that all the Battles and strange events of the world, which our selves have not seen, are but dreams and fond imaginations, and like those that are fought in the Clouds, when the Brains of the deluded Spectators are the onely Theatre of those fancied transactions. And (2) to deny evidence of act, because their imagina∣tion may deceive the Relators, when we have no reason to think so but a bare presumption that there is no such thing as is related, is quite to destroy the credit of all humane testimony, and to make all men liars in a larger sence than the Prophet concluded in his haste. For not onely the melancholick and the fanciful, but the grave and the sober, whose judgements we have no reason to suspect to be tainted by their ima∣ginations, have from their own knowledge and experience made reports of this nature. But

to this it will possibly be rejoyn'd, and the Re∣ply will be another prejudice against the belief for which I contend, viz.

SECT. VIII.

VII.

(VII.) THAT 'tis a suspicious circumstance that Watchcraft is but a fancy, since the persons that are accused are commonly poor and miserable old women, who are overgrown with discontent and melancholy, which are very imaginative; and the persons said to be be∣witch'd are for the most part Children, or people very weak, who are easily imposed upon, and are apt to receive strong impressions from nothing: whereas were there any such thing really, 'tis not likely, but that the more cunning and subtil despe∣rado's, who might the more successfully carry on the mischievous designs of the dark Kingdom, should be oftner engaged in those black confederacies, and also one would expect effects of the hellish combination upon others than the innocent and ignorant.

TO which Objection it might perhaps be enough to return (as hath been above suggested) that nothing can be concluded by this and such like arguings, but that the policy

and menages of the Instruments of darkness are to us altogether unknown, and as much in the dark as their natures; Mankind being no more acquainted with the reasons and methods of action in the other world, than poor Cottagers and Mechanicks are with the Intrigues of Govern∣ment, and Reasons of State. Yea peradven∣ture (2) 'tis one of the great designs, as 'tis certainly the interest of those wicked Agents and Machinators, industriously to hide from us their influences and ways of acting, and to work, as near as is possible, incognito: upon which supposal 'tis easie to conceive a reason, why they most commonly work by, and upon the weak and the ignorant, who can make no cunning observations, or tell credible tales to detect their artifice. Besides (3) 'tis likely a strong imagination, that cannot be weaken'd or disturb'd by a busie and subtile ratiocination, is a necessary requisite to those wicked persor∣mances; and without doubt an heightned and obstinate fancy hath a great influence upon im∣pressible spirits; yea, and as I have conjectur'd before, on the more passive and susceptible bo∣dies. And I am very apt to believe, that there are as real communications and intercourses be∣tween our Spirits, as there are between mate∣rial Agents; which secret influences, though they are unknown in their nature and ways of acting, yet they are sufficiently felt in their effects: for experience attests, that some by the

very majesty and greatness of their Spirits, dis∣covered by nothing but a certain noble air that accompanies them, will bear down others less great and generous, and make them sneak before them; and some, by I know not what stupifying vertue, will tie up the tongue, and consine the spirits of those who are otherwise brisk and voluble. Which thing supposed, the influences of a Spirit possess'd of an active and enormous imagination, may be malign and fatal where they cannot be resisted; especially when they are accompanied by those poysonous reaks that the evil spirit breathes into the Sorceress, which likely are shot out, and applied by a fancy height∣ned and prepared by melancholy and discontent. And thus we may conceive why the melanchc∣lick and envious are used upon such occasions, and for the same reason the ignorant, since know∣ledge checks and controuls imagination; and those that abound much in the imaginative faculties, do not usually exceed in the rational. And perhaps (4) the Daemon himself useth the imagination of the Witch so qualified for his purpose, even in those actions of mischief which are more properly his; for it is most probable, that Spirits act not upon bodies immediately, and by their naked essence, but by means pro∣portionate, and sutable instruments that they use; upon which account likely 'tis so strictly re∣quired, that the Sorceress should believe, that so her imagination might be more at the devo∣tion

of the mischievous Agent. And sor the same reason also Ceremonies are used in Inchant∣ments, viz. for the begetting this diabolical faith, and heightning the fancy to a degree of strength and vigour sufficient to make it a fit instrument for the design'd performance. Those I think are reasons of likelihood and probability, why the hellish Confederates are mostly the ignorant and the melancholick. To pass then to another prejudice.

SECT. IX.

VIII.

(VIII.) THE frequent impostures that are met with in this kind, beget in some a belief, that all such Relations are Forgeries and Tales; and if we urge the evidence of a story for the belief of Witches or Apparitions. they will produce two as seemingly strong and plausible, which shall conclude in mistake or design; inferring thence, that all others are of the same quality and credit. But such arguers may please to consider,

(1) THAT a single relation for an Assirma∣tive, sufficiently confirmed and at tested, is worth a thousand tales of forgery and imposture, from whence an universal Negative

cannot be concluded. So that, though all the Objectors stories be true, and an hundred times as many more such deceptions; yet one rela∣tion, wherein no fallacy or fraud could be su∣spected for our Assirmative, would spoil any Conclusion could be erected on them. And

(2) It seems to me a belief sufficiently bold and precarious, that all these relations of forgery and mistake should be certain, and not one a∣mong all those which attest the Assirmative reality, with circumstances as good as could be expected, or wish'd, should be true; but all fabulous and vain. And they have no reason to object credulity to the assertors of Sorcery and Witchcraft, that can swallow so large a morsel. And I desire such Objectors to con∣sider,

(3) Whether it be fair to infer, that because there are some Cheats and Impostures, that therefore there are no Realities. Indeed fre∣quency of deceit and fallacy will warrant a greater care and caution in examining; and scrupulosity and shiness of assent to things where∣in fraud hath been practised, or may in the least degree be suspected: But, to conclude, be∣cause that an old woman's fancy abused her, or some knavish fellows put tricks upon the ignorant and timorous, that theresore whole Assises have been a thousand times deceived in judgements upon matters of fact, and numbers of sober persons have been forsivorn in things

wherein perjury could not advantage them; I say, such inferences are as void of reason, as they are of charity and good manners.

SECT. X.

IX.

BUT (IX) it may be suggested further, That it cannot be imagin'd what design the De∣vil should have in making those solemn compacts, since persons of such debauch'd and irreclaimable dispositions as those with whom he is supposed to confderate, are pretty securely his, antecedently to the bargain, and cannot be more so by it, since they cannot put their Souls out of possibility of the Divine Grace, but by the Sin that is unpar∣donable; or if they could so dispose and give away themselves, it will to some seem very unlike∣ly, that a great and mighty Spirit should oblige himself to such observances, and keep such ado to secure the Soul of a filly Body, which 'twere odds but it would be His, though He put himself to no further trouble than that of his ordinary tempta∣tions.

TO which suggestions 'twere enough to say, that 'tis sufficient if the thing be well prov'd, though the design be not known. And to argue negatively à fine, is very uncon∣clusive

in such matters. The Laws and Af∣fairs of the other world (as hath been intima∣ted) are vastly differing from those of our Regions, and therefore 'tis no wonder we can∣not judge of their designs, when we know no∣thing of their menages, and so little of their natures. The ignorant looker-on can't imagine what the Limner means by those seemingly rude Lines and scrawls which he intends for the Rudiments of a Picture; and the Figures of Mathematick operation are nonsence, and dashes at a venture, to one uninstructed in Mechanicks. We are in the dark to one anothers purposes and intendments; and there are a thousand in∣trigues in our little matters, which will not presently confess their design even to sagacious inquisitors. And therefore 'tis folly and inco∣gitancy to argue any thing one way or other •…•…rom the designs of a sort of Beings, with whom we so little communicate; and possibly we can take no more aim, or guess at their projects and designments, than the gazing Beasts can do at ours, when they see the Traps and Gins that are laid for them, but understand nothing what they mean. Thus in general.

But I attempt something more particularly, in order to which I must premise, that the De∣vil is a name for a Body Politick, in which there are very different Orders and Degrees of Spirits, and perhaps in as much variety of place and state, as among our selves; so that

'tis not one and the same person that makes all the compacts with those abused and seduced Souls, but they are divers, and those 'tis like of the meanest and basest quality in the King∣dom of darkness: which being supposed, I of∣fer this account of the probable design of those wicked Agents, viz. That having none to rule or tyrannize over within the circle of their own nature and government, they affect a proud Empire over us, (the desire of Dominion and Authority being largely spread through the whole circumference of degenerated nature, e∣specially among those, whose pride was their original transgression) every one of these then desires to get him Vassals to pay him homage, and to be employ'd like Slaves in the services of his Lusts and Appetites; to gratifie which desire, 'tis like enough to be provided and al∣lowed by the constitution of their State and Government, that every wicked spirit shall have those Souls as his property, and particular ser∣vants and attendants, whom he can catch in such compacts; as those wild Beasts that we can take in hunting, are by the allowance of the Law our own; and those Slaves that a man hath purchas'd, are his peculiar Goods, and the Vassals of his will. Or rather those deluding Fiends are like the seducing fellows we call Spirits, who inveigle Children by their false and slattering promises, and carry them away to the Plantations of America, to be servilely

employed there in the works of their profit and advantage. And as those base Agents will humour and flatter the simple unwary Youth, till they are on Shipboard, and with∣out the reach of those that might rescue them from their hands: In like manner the more mischievous Tempter studies to gratifie, please, and accommodate those he deals with in this kind, till death hath lanch'd them into the Deep, and they are past the danger of Prayers, Re∣pentance, and Endeavours; and then He useth them as pleaseth Him. This account I think is not unreasonable, and 'twill fully answer the Objection. For though the matter be not as I have conjectur'd, yet 'twill suggest a way how it may be conceiv'd; which nulls the pretence, That the Design is unconceivable.

SECT. XI.

X.

BUT then (X) we are still liable to be que∣stion'd, how it comes about, that those proud and insolent Designers practise in this kind upon so few, when one would expect, that they should be still trading this way, and every where be dri∣ving on the project, which the vileness of men makes so feisable, and would so much serve the in∣terest of their lusts.

TO which, among other things that might be suggested, I return,

(1) That we are never liable to be so be∣trayed and abused, till by our vile dispositions and tendencies we have forfeited the tutelary care, and oversight of the better Spirits; who, though generally they are our guard and de∣fence against the malice and violence of evil Angels, yet it may well enough be thought, that sometimes they may take their leave of such as are swallowed up by Malice, Envie, and desire of Revenge, qualities most contrary to their Life and Nature; and leave them expo∣sed to the invasion and solicitations of those wicked Spirits, to whom such hateful Attri∣butes make them very sutable. And if there be particular Guardian Angels, as 'tis not ab∣surd to fancy, it may then well be supposed, that no man is obnoxious to those projects and attempts, but onely such whose vile and mischievous natures have driven from them their protecting Genius. And against this dere∣liction to the power of evil Spirits, 'tis likely enough what some affirm, that the Royal Psal∣mist directs that Prayer, Psal. LXXI. ix, x. Cast me not off in the time of old age; forsake me not when my strength faileth. For—They that keep my Soul [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as the LXX and the Vulgar Latine, Qui custodiunt animam meam] they take counsel together, say

ing, God hath forsaken him, persecute him and take him; for there is none to deliver him. But I add, (2) That 'tis very probable, that the state wherein they are, will not easily permit palpable intercourses between the bad Genii and Mankind, since 'tis like enough that their own Laws and Government do not allow their fre∣quent excursions into this World. Or, it may with as great probability be supposed, that 'tis a very hard and painful thing for them, to force their thin and tenuious Bodies into a vi∣sible consistence, and such shapes as are necessary for their designs in their correspondencies with Witches. For in this action their Bodies must needs be exceedingly compress'd, which cannot well be without a painful sense. And this is perhaps a reason why there are so few Appari∣tions, and why appearing Spirits are common∣ly in such haste to be gone, viz. that they may be deliver'd from the unnatural pressure of their tender vehicles; which I confess holds more, in the apparitions of good than evil Spirits; most Relations of this kind, describing their disco∣veries of themselves, as very transient, (though for those the holy Scripture records, there may be peculiar reason, why they are not so) where∣as the wicked ones are not altogether so quick, and hasty in their visits: The reason of which probably is, the great subtilty and tenuity of the Bodies of the former, which will require far greater degrees of compression, and consequent∣ly

of pain, to make them visible; whereas the latter are more foeculent and gross, and so nearer allied to palpable consistencies, and more easily reduceable to appearance and visibili∣ty.

At this turn, Sir, you may perceive that I have again made use of the Platonick Hypothe∣sis, That Spirits are embodied, upon which in∣deed a great part of my Discourse is groun∣ded: And therefore I hold my self obliged to a short account of that supposal. It seems then to me very probable, from the nature of Sense, and Analogy of Nature. For (1) we perceive in our selves, that all Sense is caused and excited by motion made in matter; and when those motions which convey sensible im∣pressions to the Brain, the Seat of Sense, are in∣tercepted, Sense is lost: So that, if we sup∣pose Spirits perfectly to be disjoyn'd from all matter, 'tis not conceivable how they can have the sense of any thing; For how material Ob∣jects should any way be perceived, or felt, with∣out vital union with matter, 'tis not possible to imagine. Nor doth it (2) seem suitable to the Analogy of Nature, which useth not to make precipitious leaps from one thing to ano∣ther, but usually proceeds by orderly steps and gradations: whereas were there no order of Beings between Us, who are so deeply plunged into the grossest matter, and pure unbodied Spi∣rits, 'twere a mighty jump in Nature. Since

then the greatest part of the world consists of the finer portions of matter, and our own Souls are immediately united unto these, 'tis infinitely probable to conjecture, that the nearer Orders of Spirits are vitally joyned to such Bodies; and so Nature by degrees ascending still by the more refin'd and subtile matter, gets at last to the pure 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or immaterial minds, which the Platonists made the highest Order of created Be∣ings. But of this I have discoursed elsewhere, and have said thus much of it at present, be∣cause it will enable me to add another Reason of the unfrequency of Apparitions and Compacts, viz.

(3) Because 'tis very likely, that these Re∣gions are very unsuitable, and disproportion'd to the frame and temper of their Senses and Bo∣dies; so that perhaps, the courser Spirits can no more bear the Air of our World, than Bats and Owls can the brightest Beams of Day. Nor can the purer and better any more endure the noisom steams, and poysonous reeks of this Dung∣hil Earth, than the delicate can bear a confine∣ment in nasty Dungeons, and the foul squalid Caverns of uncomfortable Darkness. So that 'tis no more wonder, that the better Spirits no oftner appear, than that men are not more frequently in the dark Hollows under ground. Nor is't any more strange that evil Spirits so rarely visit us, than that Fishes do not ordi∣narily sly in the Air, as 'tis said one sort of

them doth; or that we see not the Batt daily fluttering in the Beams of the Sun. And now by the help of what I have spoken under this Head, I am provided with some things where∣with to disable another Objection, which I thus propose.

SECT. XII.

XI.

(XI.) IF THERE be such an intercourse be∣tween Evil Spirits and the Wicked, How comes it about that there is no correspondence between Good Angels and the Vertuous? since without doubt these are as desirous to propagate the Spirit and designs of the upper and better World, as those are to promote the Interest of the Kingdom of Darkness.

WHICH way of arguing is still from our Ignorance of the State and Govern∣ment of the other World, which must be con∣fest, and may, without prejudice to the Propo∣sition I defend. But particularly, I say, (1) That we have ground enough to believe, that good Spirits do interpose in, yea, and govern our Affairs. For that there is a Providence reach∣ing from Heaven to Earth, is generally ac∣knowledged; but that this supposeth all things

to be ordered by the immediate influence, and interposal of the Supream Deity, some think, is not very Philosophical to suppose; since, if we judge by the Analogy of the natural World, all things we see are carried on by the Ministery of second Causes, and intermediate Agents. And it doth not seem so magnificent and becom∣ing an apprehension of the Supream Numen, to fancy his immediate hand in every trivial Management. But 'tis exceeding likely to conjecture, that much of the Government of us, and our Affairs, is committed to the better Spirits, with a due subordination and subser∣viency to the Will of the chief Rector of the Universe. And 'tis not absurd to believe, that there is a Government runs from highest to low∣est, the better and more perfect Orders of Being still ruling the inferiour and less perfect. So that some one would fancy that perhaps the Angels may manage us, as we do the Creatures that God and Nature have placed under our Empire and Dominion. But however that is, That God rules the lower World by the Mini∣stery of Angels, is very consonant to the sacred Oracles, Thus, Deut. XXXII. 8, 9. When the most High divided the Nations their Inhe∣ritance, when he separated the sons of Adam, he set the bounds of the people, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, according to the number of the Angels of God, as the Septuagint renders it; the Au∣thority of which Translation, is abundantly

credited and asserted, by its being quoted in the New Testament, without notice of the Hebrew Text; even there where it differs from it, as Learned men have observed. We know also, that Angels were very familiar with the Patriarchs of old; and Jacob's Ladder is a Mystery, which imports their ministring in the affairs of the Lower World. Thus Origen and others understand that to be spoken by the Presidential Angels, Jerem. LI. 9. We would have healed BABYLON, but she is not hea∣led: forsake her, and let us go. Like the Voice heard in the Temple before the taking of Je∣rusalem by Titus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And before Nebuchadnezzar was sent to learn Wis∣dom and Religion among the Beasts, He sees a Watcher, according to the 70. an Angel, and an holy One come down from Heaven, Dan. IV. 13. who pronounceth the sad Decree against Him, and calls it the Decree of the Watchers, who very probably were the Guardian-Genii of Himself and his Kingdom. And that there are particular Angels that have the special Rule and Government of particular Kingdoms, Provinces, Cities, yea and of Persons, I know nothing that can make improbable: The instance is notorious in Daniel, of the Angels of Persia and Graecia, that hindred the other that was engaged for the concerns of Judaea: yea, our Saviour himself tells us, that Children have their Angels; and the Congregation of Dis∣ciples

supposed that St. Peter had his. Which things, if they be granted, the good Spirits have not so little to do with us, and our mat∣ters, as is generally believed. And perhaps it would not be absurd, if we referr'd many of the strange thwarts, and unexpected events, the disappointments and lucky co-incidences that be∣fal us, the unaccountable fortunes and successes that attend some lucky men, and the unhappy fates that dog others that seem born to be miserable; the Fame and Favour that still waits on some without any conceivable motive to allure it, and the general neglect of others more deserving, whose worth is not acknowledg'd; I say, these, and such like odd things, may with the greatest probability be resolved into the Conduct and Menages of those invisible Super∣visors, that preside over, and govern our af∣fairs.

But if they so far concern themselves in our matters, how is it that they appear not to main∣tain a visible and confest correspondence with some of the better Mortals, who are most fitted for their Communications and their influence? To which I have said some things already, when I accounted for the unfrequency of Apparitions; and I now add what I intend for another re∣turn to the main Objection, viz.

(2) That the apparition of good Spirits is not needful for the Designs of the better world, whatever such may be for the interest of the

other. For we have had the Appearance and Cohabitation of the Son of God; we have Moses and the Prophets, and the continued influence of the Spirit, the greatest arguments to streng∣then Faith, the most powerful motives to excite our Love, and the noblest encouragements to quicken and raise our Desires and Hopes, any of which are more than the apparition of an Angel; which would indeed be a great gratifi∣cation of the Animal Life, but 'twould render our▪ Faith less noble and less generous, were it frequently s•…•… assisted: Blessed are they that believe, and yet have not seen. Besides which, the good Angels have no such ends to prosecute, as the gaining any Vassals to serve them, they being ministring Spirits for our good, and no self-designers for a proud and insolent Dominion over us. And it may be perhaps not imper∣tinently added, That they are not always evil Spirits that appear, as is, I know not well upon what grounds, generally imagined; but that the extraordinary detections of Murders, latent Treasures, falsified and unfulfilled Bequests, which are sometimes made by Apparitions, may be the courteous Discoveries of the better and more benign Genii. Yea, 'tis not unlikely, that those warnings that the world sometimes hath of approaching Judgements and Calami∣ties by Prodigies, and sundry odd Phaenomena, are the kind Informations of some of the Inha∣bitants of the upper world. Thus, was Jeru∣salem

forewarned before its sacking by Antio∣chus, by those airy Horsemen that were seen through all the City, for almost forty days together, 2 Mac. V. 2, 3. and the other Pro∣digious Portents that fore-ran its Destruction by Titus: which I mention, because they are notorious instances. And though, for mine own part, I scorn the ordinary Tales of Prodigies, which proceed from superstitious fears, and un∣acquaintance with Nature, and have been used to bad purposes by the zealous and the ignorant; Yet I think that the Arguments that are brought by a late very ingenious Author, to conclude against such Warnings and Predi∣ctions in the whole kind, are short and inconse∣quent, and built upon too narrow Hypotheses. For if it be supposed, that there is a sort of Spirits over us, and about us, who can give a probable guess at the more remarkable futuri∣ties, I know not why it may not be conjectu∣red, that the kindness they have for us, and the appetite of foretelling strange things, and the putting the world upon expectation, which we find is very grateful to our own natures, may not incline them also to give us some ge∣neral notice of those uncommon Events which they foresee. And I yet perceive no reason we have to fancy, that whatever is done in this kind, must needs be either immediately from Heaven, or from the Angels, by extraordinary Commission and Appointment. But it seems to

me not unreasonable to believe, that those offi∣cious Spirits that oversee our Affairs, percei∣ving some mighty and sad alterations at hand, in which their Charge is much concerned, can∣not chuse, by reason of their affection to us, but give us some seasonable hints of those ap∣proaching Calamities; to which also their natu∣ral desire to foretel strange things to come, may contribute to incline them. And by this Hy∣pothesis, the fairest probabilities, and strongest ratiocinations against Prodigies, may be made unserviceable. But this onely by the way.

SECT. XIII.

I Desire it may be considered further,

(3) That God himself affords his intima∣cies and converses to the better Souls, that are prepared for it; which is a priviledge infinitely beyond Angelical correspondence.

I confess the proud and phantastick pretences of many of the conceited Melancholists in this age, to Divine Communion, have prejudiced di∣vers intelligent persons against the belief of any such happy vouchsafement; so that they conclude the Doctrine of immediate Communi∣on with the Deity in this Life to be but an high∣flown notion of warm imagination, and over∣luscious self-flattery; and I acknowledge I have my self had thoughts of this nature, sup∣posing

Communion with God to be nothing else but the exercise of vertue, and that peace, and those Comforts which naturally result from it.

But I have considered since, that God's more near and immediate imparting himself to the Soul that is prepared for that happiness by divine Love, Humility, and Resignation, in the way of a vital touch, and sense, is a thing possi∣ble in it self, and will be a great part of our Heaven. That Glory is begun in Grace, and God is pleased to give some excellent Souls the happy Antepast. That holy men in ancient times have sought and gloried in this enjoyment, and never complain so sorely as when it was with held, and interrupted. That the expressions of Scripture run infinitely this way, and the best of Modern good men, do from their own ex∣perience attest it. That this spiritualizeth Re∣ligion, and renders its enjoyments more comforta∣ble and delicious. That it keeps the Soul under a vivid sense of God, and is a grand security a∣gainst Temptation. That it holds it steady amid the flatteries of a prosperous state, and gives it the most grounded anchorage and sup port amid the Waves of an adverse condition. That 'tis the noblest encouragement to vertue. and the biggest assurance of an happy Immor∣tality. I say, I considered these weighty things, and wondred at the carelesness and prejudice os thoughts that occasion'd my suspecting the

reality of so glorious a Priviledge; I saw how little reason there is in denying matters of in∣ward sense, because our selves do not feel them, or cannot form an apprehension of them in our minds. I am convinced that things of gust and relish must be judg'd by the sentient and vital faculties, and not by the noetical ex∣ercises of speculative understandings: And up∣on the whole, I believe infinitely that the Divine Spirit affords its sensible presence, and immediate beatifick Touch to some rare Souls, who are divested of carnal self, and mundane pleasures, abstracted from the Body by Prayer and holy Meditation; spiritual in their Desires, and calm in their Affections; devout Lovers of God, and vertue, and tenderly affectionate to all the world; sincere in their aims, and circum∣spect in their actions; inlarged in their Souls, and clear in their Minds: These I think are the dispositions that are requisite to fit us for Divine Communion; and God transacts not in this near way, but with prepared spirits who are thus disposed for the manifestation of his presence, and his influence: And such, I believe, he never fails to bless with these happy foretastes of Glory.

But for those that are passionate and conceited, turbulent and notional, confident and immodest, imperious and malicious; That doat upon trifles, and run fiercely in the ways of a Sect, that are lifted up in the apprehension of the glorious

prerogatives of themselves and their party, and scorn all the world besides; For such, I say, be their pretensions what they will, to divine Com∣munion, Illapses, and Discoveries, I believe them not; Their fancies abuse them, or they would us. For what communion hath Light with Dark∣ness, or the Spirit of the HOLY ONE with those whose genius and ways are so unlike him? But the other excellent Souls I described, will as certainly be visited by the Divine Presence, and Converse, as the Crystalline streams are, with the beams of Light, or the fitly prepar'd Earth whose Seed is in it self, will be actuated by the spirit of Nature.

So that there is no reason to object here the want of Angelical Communications, though there were none vouchsafed us, since good men enjoy the Divine, which are infinitely more satisfacto∣ry and indearing.

And now I may have leave to proceed to the next Objection, which may be made to speak thus:

SECT. XIV.

XII.

(XII.) THE belief of Witches, and the won∣derful things they are said to per∣form by the help of the Confederate Daemon,

weakens our Faith, and exposeth the World to Infidelity in the great matters of our Religion. For if they by Diabolical assistance, can inflict and cure Diseases, and do things so much beyond the Comprehension of our Philosophy, and a∣ctivity of common Nature; What assurance can we have, that the Miracles that confirm our Go∣spel were not the effects of a Compact of like nature, and that Devils were not cast out by Beel∣zebub? If evil Spirits can assume Bodies, and ren∣der themselves visible in humane likeness; What security can we have of the reality of the Resurre∣ction of Christ? And if, by their help, Witches can enter Chambers invisibly through Key-holes and little unperceived Crannies, and transform themselves at pleasure; What Arguments of Di∣vinity are there in our Saviour's shewing him∣self in the midst of his Disciples, when the Doors were shut, and his Transfiguration in the Mount? Miracles are the great inducements of Belief, and how shall we distinguish a Miracle from a lying Wonder; a Testimony from Heaven, from a Trick of the Angels of Hell; if they can perform things that astonish and confound our Rea∣sons, and are beyond all the Possibilities of Hu∣man Nature? This Objection is spiteful and mischievous; but I thus endeavour to dispatch it.

(1) THE Wonders done by Confederacy with wicked Spirits, cannot derive a

suspicion upon the undoubted Miracles that were wrought by the Author and Promulgers of our Religion, as if they were performed by Diabolical Compact, since their Spirit, Endea∣vours, and Designs, were notoriously contrary to all the Tendencies, Aims, and Interests of the Kingdom of Darkness. For, as to the Life and Temper of the blessed and adorable JESUS, we know there was an incomparable sweetness in his Nature, Humility in his Manners, Calmness in his Temper, Compassion in his Miracles, Modesty in his Expressions, Holiness in all his Actions, Hatred of Vice and Baseness, and Love to all the World; all which are essentially contrary to the Nature and Constitution of Apostate Spirits, who a∣bound in Pride and Rancour, Insolence and Rude ness, Tyranny and Baseness, universal Malice, and Hatred of Men. And their Designs are as op∣posite, as their Spirit and their Genius. And now, Can the Sun borrow its Light from the bottomless Abyss? Can Heat and Warmth flow in upon the World from the Regions of Sno•…•… and Ice? Can Fire freeze, and Water burn▪ Can Natures, so infinitely contrary, communi∣cate, and jump in projects that are destructive to each others known Interests? Is there any Balsom in the Cockatrices Egg? or, Can the Spirit of Life slow from the Venome of the Asp? Will the Prince of Darkness strengthen the Arm that is stretcht out to pluck his Usurpt Scepter, and his Spoils from him? And will he

lend his Legions, to assist the Armies of his Enemy against him? No, these are impossible Supposals; No intelligent Being will industri∣ously and knowingly contribute to the Con∣tradiction of its own Principles, the Defeature of its Purposes, and the Ruine of its own dear∣est Interests. There is no fear then, that our Faith should receive prejudice from the acknow∣ledgement of the Being of Witches, and power of evil Spirits, since 'tis not the doing wonderful things that is the onely Evidence that the Holy JESUS was from God, and his Doctrine true; but the conjunction of other circumstan∣ces, the holiness of his Life, the reasonableness of his Religion, and the excellency of his De∣signs, added credit to his Works, and strength∣ned the great Conclusion, That he could be no other than the Son of God, and Saviour of the world. But besides, I say,

(2) That since infinite Wisdom and Goodness rules the World, it cannot be conceived, that they should give up the greatest part of men to unavoidable deception. And if evil Angels by their Confederates are permitted to perform such astonishing things, as seem so evidently to carry God's Seal and Power with them, for the confirmation of Falshoods, and gaining credit to Impostors, without any counter-evidence to disabuse the World; Mankind is exposed to sad and fatal delusion. And to say that Provi∣dence will suffer us to be deceived in things of

the greatest concernment, when we use the best of our care and endeavours to prevent it, is to speak hard things of God; and in effect to affirm, That He hath nothing to do in the Government of the World, or doth not con∣cern himself in the affairs of poor forlorn men. And if the Providence and Goodness of God be not a security unto us against such Deceptions, we cannot be assured, but that we are always abused by those mischievous Agents, in the Ob∣jects of plain sense, and in all the matters of our daily Converses. If ONE that pretends he is immediately sent from God, to overthrow the ancient Fabrick of Established Worship, and to erect a New Religion in His Name, shall be born of a Virgin, and honour'd by a miraculous Star; proclaimed by a Song of seeming An∣gels of Light, and worshipped by the wise Sages of the World; Revered by those of the grea∣test austerity, and admired by all for a miracu∣lous Wisdom, beyond his Education and his Years: If He shall feed multitudes with almost nothing, and fast himself beyond all the possibi∣lities of Nature: If He shall be transformed into the appearance of extraordinary Glory, and converse with departed Prophets in their visible Forms: If He shall Cure all Diseases without Physick or Endeavour, and raise the Dead to Life after they have stunk in their Graves: If He shall be honoured by Voices from Heaven, and attract the universal wonder

of Princes and People: If He shall allay Tem∣pests with a beck, and cast out Devils with a word: If He shall foretel his own Death par∣ticularly, with its Tragical Circumstances, and his Resurrection after it: If the Veil of the most famous Temple in the world shall be rent, and the Sun darkned at his Funeral: If He shall, within the time foretold, break the bonds of Death, and lift up his Head out of the Grave: If Multitudes of other departed Souls shall arise with Him, to attend at the Solemnity of his Resurrection: If He shall after Death, visibly converse, and eat and drink with divers per∣sons, who could not be deceived in a matter of clear sense, and ascend in Glory in the pre∣sence of an astonisht and admiring Multitude: I say, if such a one as this should prove a dia∣bolical Impostor, and Providence should permit him to be so credited and acknowledged; What possibility were there then for us to be assured, that we are not always deceived? yea, that our very faculties were not given us onely to delude and abuse us? And if so, the next Conclusion is, That there is no God that judgeth in the earth; and the best, and most likely Hy∣pothesis will be, That the world is given up to the Government of the Devil. But if there be a Providence that superviseth us. (as nothing is more certain) doubtless it will never suffer poor helpless Creatures to be inevitably decei∣ved by the craft and subtilty of their mischievous

Enemy, to their undoing; but will without question take such care, that the works wrought by Divine Power for the Confirmation of Divine Truth, shall have such visible Marks and Signatures, if not in their Nature, yet in their Circumstances, Ends, and Designs, as shall discover▪ whence they are, and sufficiently distin∣guish them from all Impostures and Delusions. And though wicked spirits may perform some strange things that may excite wonder for a while, yet He hath, and will so provide, that they shall be baffled and discredited; as we know it was in the case of Moses and the AEgyptian Magicians.

These things I count sufficient to be said to this last, and shrewdest Objection; Though some, I understand, except, that I have made it stron∣ger than the Answer I have applied. That I have urged the argument of unbelievers home, and represented it in its full strength, I suppose can be no matter of just reproof: For to tri∣umph over the weakness of a Cause, and to over∣look its strength, is the trick of shallow and in∣teressed Disputers, and the worst way to defend a good Cause, or confute a bad one. I have therefore all along urged the most cogent things I could think of, for the interest of the Obje∣ctors, because I would not impose upon my Rea∣der or my self; and the stronger I make their premises, the more shall I weaken their Conclusion, if I answer them; which whether I have done, or not, I refer my self to the judgments of

the ingenious and considerate; from whom I should be very glad to be informed in what par∣ticular points my Discourse is defective. Gene∣ral Charges are no proofs, nor are they easily capable of an answer. Yet, to the mention'd exception I say

That the strength of the Objection is not my fault, for the reasons alledg'd; and for the sup∣posed incompetency of my return, I propose, that if the circumstances of the Persons, Ends, and Issues be the best Notes of Distinction between true Miracles and Forgeries, Divine and Diabo∣lical ones, I have then said enough to secure the Miracles of our Saviour, and the Holy men of Ancient times. But if these Objectors think, they can give us any better, or more infallible Criteria, I desire them to weigh what I have offer'd about Miracles in some of the following Leaves, before they enter that thought among their certainties. And if their other marks of difference will hold, notwithstanding those alle∣gations, I suppose the inquisitive believing world would be glad to know them; and I shall have particular obligations to the discoverer, for the strength with which he will thereby assist my Answer.

But till I see that, I can say nothing stronger; or if I saw it, which I shall not in haste expect, I should not be convinced but that the circum∣stances of difference which I have noted, are abundantly sufficient to disarm the Objection;

and to shew, that though Apparitions, Witch∣craft, and daibolical Wonders are admitted: yet none of these can fasten any slurre, or ground of dangerous doubt upon the miraculous perfor∣mances of the H. JESUS and his Apostles. If the dissatisfied can shew it, I shall yield my self an humble -proselyte to their Reasons; but till I know them, the general suggestion will not convince me.

Now, besides what I have directly said to the main Objection, I have this to add to the Objectors, That I could wish they would take care of such Suggestions; which, if they over∣throw not the Opinion they oppose, will dan∣gerously affront the Religion they would seem to acknowledge. For he that saith, That if there are WITCHES, there is no way to prove that Christ Jesus was not a Magician, and diabolical Impostor, puts a deadly Weapon into the hands of the Infidel, and is himself next door to the SIN AGAINST THE HOLT GHOST: of which, in order to the perswading greater tenderness and caution in such matters, I give this short account.

SECT. XV.

THE Sin against the Holy Ghost is said to be Unpardonable; by which sad At∣tribute, and the discourse of our Saviour,

Matth•…•… XII. from the 22. to the 33. verse, we may understand its Nature. In order to which we consider, That since the Mercies of God, and the Merits of his Son, are infinite, there is nothing can make a Sin unpardonable, but what makes it incurable; and there is no Sin but what is curable by a strong Faith, and a vigorous Endeavour: For all things are possible to him that believeth. So that, That which makes a Sin incurable, must be somewhat that makes Faith impossible, and obstructs all means of Conviction. In order to the sinding which, we must consider the ways and methods the Divine Goodness hath taken, sor the begetting Faith, and cure of Infidelity: which it attem∣pted, first, by the Prophets, and holy men of ancient times, who, by the excellency of their Doctrine, the greatness of their Miracles, and the holiness of their Lives, endeavoured the conviction and reformation of a stubborn and unbelieving World. But though Few believed their Report, and men would not be prevail'd on by what they did, or what they said; yet their Insidelity was not hitherto incurable, be∣cause further means were provided in the mini∣stry of John the Baptist, whose Life was more severe, whose Doctrines were more plain, pres∣sing, and particular; and therefore 'twas possi∣ble that He might have succeeded. Yea, and where He failed, and could not open mens hearts and their eyes, the effect was still in pos∣sibility,

and it might be expected from Him that came after, to whom the Prophets and John were but the Twilight and the Dawn. And though His miraculous Birth, the Song of An∣gels, the Journey of the Wise Men of the East, and the correspondence of Prophecies, with the Circumstances of the first appearance of the won∣derful Infant: I say, though these had not been taken notice of, yet was there a further pro∣vision made for the cure of Infidelity, in his astonishing Wisdom, and most excellent Doctrines; For, He spake as never man did. And when These were despised and neglected, yet there were other means towards Conviction, and cure of Unbelief, in those mighty works that bore Testimony of Him, and wore the evident marks of Divine Power in their Foreheads. But when after all, These clear and unquestionable Mira∣cles which were wrought by the Spirit of God, and had eminently his Superscription on them, shall be ascribed to the Agency of evil Spirits, and Diabolical Compact, as they were by the malicious and spightful Pharisees in the periods above-mentioned; when those great and last Testimonies against Infidelity, shall be said to be but the tricks of Sorcery, and Complotment with Hellish Confederates, This is Blasphemy in the highest, against the Power and Spirit of God, and such as cuts off all means of Conviction, and puts the Unbeliever beyond all possibilities of Cure. For Miracles are God's Seal, and the

great and last evidence of the truth of any Doctrine. And though, while these are onely disbelieved as to the Fact, there remains a pos∣sibility of perswasion; yet, when the Fact shall be acknowledg'd, but the Power blasphemed, and the effects of the adorable Spirit malicious∣ly imputed to the Devils; such a Blasphemy, such an Infidelity is incurable, and consequently unpardonable. I say, in sum, the Sin against the Holy Ghost seems to be a malicious imputa∣tion of the Miracles wrought by the Spirit of God in our Saviour, to Satanical Confederacy, and the power of Apostate Spirits; Than which nothing is more blasphemous, and nothing is more like to provoke the Holy Spirit that is so abused, to an Eternal Dereliction of so vile and so incurable an Unbeliever.

This account, as 'tis clear and reasonable in it self, so it is plainly lodg'd in the mention'd Discourse of our Saviour. And most of those that speak other things about it, seem to me to talk at random, and perfectly without Book. But to leave them to the fondness of their own conceits, I think it now time to draw up to a Conclusion of the whole.

SECT. XVI.

THEREFORE briefly, Sir, I have endea∣voured in these Papers, which my re∣spect

and your concernment in the subject have made yours, to remove the main prejudices I could think of, against the existence of Witches and Apparitions: And I'm sure I have sugge∣sted much more against what I defend, than ever I heard or saw in any that opposed it; whose Discourses, for the most part, have seem∣ed to me inspired by a lofty scorn of common be∣lief, and some trivial Notions of Vulgar Philo∣sophy. And in despising the common Faith a∣bout matters of fact, and fondly adhering to it in things of Speculation, they very grosly and absurdly mistake: For in things of Fact, the People are as much to be believed, as the most subtile Philosophers and Speculators; since here, Sense is the Judge. But in matters of Notions and Theory, they are not at all to be heeded, because Reason is to be Judge of these, and this they know not how to use. And yet thus it is with those wise Philosophers, that will deny the plain evidence of the Senses of Mankind, because they cannot reconcile ap∣pearances with the fond Crotchets of a Philo∣sophy, which they lighted on in the High-way by chance, and will adhere to at adventure. So that I profess, for mine own part, I never yet heard any of the confident Declaimers against Witcheraft and Apparitions, speak any thing that might move a mind, in any degree instructed in the generous kinds of Philosophy and Nature of things. And sor the Objections I have re∣cited,

they are most of them such as rose out of mine own thoughts, which I obliged to con∣sider what was possible to be said upon this occasion.

For though I have examined SCOT's DISCOVERT, fancying that there I should find the strong reasons of mens disbelief in this matter; yet I profess I met not with the least suggestion in all that Farrago, but what it had been ridiculous for me to have gone about to answer: For the Author doth little but tell odd Tales, and silly Legends, which he confutes and laughs at, and pretends this to be a Con∣futation of the Being of Witches and Appari∣tions In all which, His Reasonings are trifting and Childish; and when He ventures at Philo∣sophy, He is little better than absurd: So that 'twill be a wonder to me, if any but Boyes and Buffoons imbibe any prejudices against a Be∣lief so infinitely confirmed, from the Loose and Impotent Suggestions of so weak a Discour∣ser.

But however, observing two things in that Discourse that would pretend to be more than ordinary Reasons, I shall do them the civility to examine them. It is said then,

(1) THat the Gospel is silent, as to the Being of WITCHES; and 'tis not likely, if there were such, but that our Saviour or his Apostles had given intimations of their existence. The other is,

(2) MIracles are ceased, and therefore the prodigious things ascribed to Witchcraft are supposed Dreams and Impo∣stures.

FOR ANSWER to the FIRST in order, I consider (1) That though the History of the New Testament were granted to be silent in the business of Witches and Compacts, yet the Re∣cords of the Old have a frequent mention of them. The Law, Exod. XXII. 18. against per∣mitting them to live (which I mention'd in the beginning) is famous. And we have ano∣ther remarkable Prohibition of them, Deut. XVIII. 10, 11. There shall not be found among you any one that maketh his Son or his Daughter pass through the Fire, or that useth Divination, or an Observer of Times, or an Enchanter, or a WITCH, or a Charmer, or a Consulter with Familiar Spirits, or a Wizzard, or a Necroman∣cer. Now this accumulation of Names, (some of which are of the same sence and import) is a plain indication that the HEBREW WITCH was one that practised by com∣pact with evil Spirits. And many of the same expressions are put together in the Charge a∣gainst Manasses, II Chron. XXXIII. viz. That he caused his Children to pass through the Fire, observed Times, used Enchantments, and Witch∣craft, and dealt with Familiar Spirits, and

with WIZZARDS. So that though the Original word which we render WITCH and WITCHCRAFT, should, as our Saddu∣cees urge, signifie onely a CHEAT and a POTSONER; yet those others mention'd, plainly enough speak the thing; and I have given an account in the former Considerations, how a WITCH in the common notion is a Poysoner. But why mere poysoning should have a distinct Law against it, and not be concluded under the general one against Murder; why mere Legerdemain and Cheating should be so severely animadverted on, as to be reckon'd with Enchantments, converse with Devils, and Idolatrous practices: I believe the denier of WITCHES will find it hard to give a rea∣son. To which I may add some other passages of Scripture that yield sufficient evidence in the case. The Nations are forbid to hearken to the Diviners, Dreamers, Enchanters, and Sorcerer's, Jer. XXVII. 9. the Chaldoeans are deeply threatned for their Sorceries and En∣chantments, Isa. XLVII. 9. And we read that Nebuchadnezzar called the Magicians, Astrolo∣gers, Sorcerers, and Chaldoeans, to tell his Dream. My mention of which last, minds me to say, that for ought I have to the contra∣ry, there may be a sort of Witches and Magicians that have no Familiars, that they know, nor any express compact with Apostate Spirits; who yet may perhaps act strange

things by diabolick Aids, which they procure by the use of those Forms, and wicked Arts that the Devil did first impart to his Confede∣rates: And we know not but the Laws of that dark Kingdom may enjoyn a particular atten∣dance upon all those that practise their Myste∣ries, whether they know them to be theirs, or not. For a great interest of their Empire may be served by this project, since those that find such success in the unknown Conjurations, may by that be toll'd on to more express transactions with those Fiends, that have assisled them in∣cognito: Or, if they proceed not so far, yet they run upon a Rock by acting in the dark, and dealing in unknown and unwarranted Arts, in which the effect is much beyond the proper efficiency of the things they use, and affords ground of more than supicion that some evil Spirit is the Agent in those wondrous perfor∣mances.

Upon this account I say, it is not to me un∣likely but that the Devils may by their own Constitution be bound to attend upon all that use their Ceremonies and Forms, though igno∣rantly, and without design of evil; and so Con∣juration may have been performed by those who are none of the Covenant-Sorcerers and Witches. Among those perhaps we may justly reckon Balaam, and the Diviners. For Balaam, Moncoeus hath undertaken to clear him from the guilt of the greater Sorcery. And the Diviners are

usually distinctly mentioned from those that had Familiar Spirits. The Astrologers also of Elder times, and those of ours, I take to have been of this sort of Magicians, and some of them under the colour of that mystical Science, worse. And I question not, but that things are really done, and foretold by those pretended Artists, that are much beyond the regular possibilities of their Art; which in this appears to be excee∣dingly uncertain and precarious, in that there are no less than six ways of erecting a Scheme, in each of which the prediction of Events shall be different, and yet every one of them be justifiable by the Rules of that Science. And the Principles they go upon, are found to be very arbitrary and unphilosophical, not by the ordinary Declaimers against it, but by the most profound inquirers into things, who perfectly understand the whole Mystery, and are the onely competent Judges.

Now those Mystical Students may in their first addresses to this Science, have no other design, but the satisfaction of their curiosity to know remote and hidden things; yet that in the progress being not satisfied within the bounds of their Art, doth many times tempt the cu∣rious Inquirer to use worse means of Informa∣tion; and no doubt those mischievous Spirits that are as vigilant as the Beasts of Prey, and watch all occasions to get us within their envious reach, are more constant Attenders,

and careful Spyes upon the Actions and Incli∣nations of such, whose genius and designs pre∣pare them for their Temptations. So that I look on Judicial Astrology as a fair Introdu∣ction to Sorcery and Witchcraft. And who knows but that it was first set on foot by the Infernal Hunters, as a Lure to draw the Curi∣oso's into those snares that lie hid beyond it. And yet I believe also, it may be innocently e∣nough studied by those, that aim onely to understand what it is, and how far it will honestly go; and are not willing to condemn any thing which they do not comprehend. But that they must take care to keep themselves within the bounds of sober enquiry, and not indulge irregular solicitudes about the Knowledge of things which Providence hath thought fit to conceal from us; Which whoever doth, lays himself open to the designs and solicitations of evil Spirits; and I believe there are very few among those who have been addicted to those strange Arts of wonder, and proediction, but have found themselves attacqued by some unknown Solicitors, and inticed by them to the more dangerous Actions and Correspondencies. For as there are a sort of base and sordid Spi∣rits that attend the envy and malice of the ig∣norant, and viler sort of persons, and betray them into Compacts by promises of Revenge: So, no doubt, there are a kind of more airy, and speculative Fiends, of an higher Rank and

Order than those wretched Imps, who apply themselves to the Curious; and many times prevail with them by offers of the more recon∣dite knowledge. As we know it was in the first Temptation. Yea, and sometimes they are so cautious, and wary in their Conversations with more refined persons, that they never offer to make any express Covenants with them. And to this purpose I have been informed by a very Learned and Reverend Doctor, that one Mr. Edwards a Master of Arts of Trin. Coll. in Cambridge being reclaimed from Conjuration, declared in his Repentance, That the Doemon al∣ways appeared to him like a man of good fashion, and never required any Compact from him. And no doubt, they sort themselves a∣greeably to the state, port, and genius of those with whom they converse: Yea, 'tis like, as I conjectured, are assistant sometimes to those, to whom they dare not shew themselves in any openness of appearance, lest they should fright them from those ways of Sin and Tem∣ptation. So that we see, that Men may act by evil Spirits without their own knowledge that they do so.

And possibly Nebuchadnezzar's Wisemen might be of this sort of Magicians; which sup∣posal I mention the rather, because it may serve me against some things that may be objected: For, it may be said, If They had been in Con∣sederacy with Devils, it is not probable, that

Daniel would have been their Advocate, or in such inoffensive terms have distinguisht their skill, from Divine Revelation; nor should he, one would think, have accepted the Office of being Provost over them. These Circumstan∣ces may be supposed to intimate a probability, that the Magi of Babylon were in no profest Diabolical Complotment, and I grant it. But yet they might, and in all likelihood did, use the Arts and Methods of Action, which obtain De∣monaick Co-operation and Assistance, though without their privity, and so they were a less criminal sort of Conjurers; For those Arts were conveyed down along to them from one hand to another, and the Successours still took them up from those that preceded without a Philoso∣phical Scrutiny, or Examen. They saw strange things were done, and Events predicted by such forms, and such words; How, they could not tell, nor 'tis like, did not inquire; but conten∣ted themselves with this general account, That 'twas by the power of their Arts, and were not sollicitous for any better reason. This I say was probably the case of most of those Pre∣dictors, though, it may be, others of them ad∣vanced further into the more desperate part of the Mystery. And that some did immediate∣ly transact with appearing evil Spirits in those times, is apparent enough from express men∣tion in the Scriptures I have alledg'd.

And the story of the WITCH of EN∣DOR,

1 Sam. XXVIII. is a remarkable de∣monstration of the main Conclusion; which will appear when we have considered and re∣moved the fancy, and glosses of our Author a∣bout it, in his DISCOVERT: where to avoid this evidence, he affirms, This WITCH to be but a Cozener, and the whole Transaction a Cheat and Imposture, managed by her self and a Confederate. And in order to the perswading this, he tells a fine Tale, viz. That she depar∣ted from Saul into her Closet,

Where doubt∣less, says he, she had a Familiar, some lewd crafty Priest, and made Saul stand at the door like a Fool, to hear the cozening Answers. He saith, she there used the ordinary words of Conjuration; and after them, Samuel appears, whom he affirms to be no other than either the Witch her self, or her Confederate.

By this pretty knack and contrivance he thinks he hath disabled the Relation from signifying to our purpose.

But the DISCOVERER might have considered, that all this is an Invention, and without Book. For there is no mention of the Witches Closet, or her retiring into another Room, or her Confederate, or her form of Con∣juration: I say, nothing of all this, is as much as intimated in the History; and if we may take this large liberty in the interpretation of Scripture, there is scarce a story in thē Bible but may be made a Fallacy, and Imposture, or any

thing that we please. Nor is this fancy of his onely arbitrary, but indeed contrary to the circumstances of the Text. For it says, Saul perceived it was Samuel, and bowed himself, and this Samuel truly foretold his approaching Fate, viz. That Israel should be delivered with him into the hands of the Philistines; and that on the morrow He and his Sons should be in the state of the Dead, which doubtless is meant by the expression, that [they should be with him.] Which contingent particulars, how could the Cozener and her Confederate foretel, if there were nothing in it extraordinary and preterna∣tural?

It hath indeed been a great dispute among Interpreters, whether the real Samuel was rai sed, or the Devil in his likeness? Most later Writers suppose it to have been an evil Spirit, upon the supposition that good and happy Souls can never return hither from their Coelestial a∣bodes; and they are not certainly at the beck and call of an impious Hagg. But then those of the other side urge, that the Piety of the words that were spoke, and the seasonable re∣proof given to despairing Saul, are indications sufficient that they come not from Hell; and especially they think the Prophecie of Circum∣stances very accidental to be an argument, that it was not utter'd by any of the infernal Pre∣dictors. And for the supposal that is the ground of that interpretation, 'tis judged exceedingly

precarious; for who saith that happy departed Souls were never employed in any ministeries here below? And those dissenters are ready to ask a reason, why they may not be sent in Messages to Earth, as well as those of the An∣gelical Order? They are nearer allied to our Natures, and upon that account more intimate∣ly concerned in our assairs; and the example of returning Lazarus is evidence of the thing de facto. Besides which, that it was the real Sa∣muel they think made probable by the opinion of Jesus the son of Syrac, Ecclus. XLVI. 19, 20. who saith of him, That after his death he pro∣phesied and shewed the King his end: which also is likely from the circumstance of the womans astonishment, and crying out when she saw him, intimating her surprize, in that the power of God had over-ruled her Enchantments, and sent another than she expected. And they conceive there is no more incongruity in sup∣posing God should send Samuel to rebuke Saul for this his last folly, and to predict his instant ruine, than in his interposing Elias to the Mes∣sengers of Ahazias when he sent to Beelze∣bub. Now if it were the real Samuel, as the Letter expresseth, (and the obvious sence is to be followed when there is no cogent reason to decline it) he was not raised by the power of the Witches Enchantments, but came on that occasion in a Divine Errand. But yet attempts and endeavours to raise her Familiar Spirit,

(though at that time over-ruled) are Argu∣ments that it had been her custom to do so. Or if it were as the other side concludes, the Devil in the shape of Samuel, her diabolical Confederacy is yet more palpable.

SECT. XVIII.

I HAVE now done with SCOT, and his presumptions; and am apt to fancy, that there is nothing more needful to be said to dis∣cover the Discoverer. But there is an Author infinitely more valuablè, that calls me to con∣sider him, 'Tis the great Episcopius, who, though he grants a sort of Witches and Ma∣gicians, yet denies Compacts. His Authority, I consess, is considerable, but let us weigh his Reasons.

His First is, That there is no example of any of the prophane Nations that were in such Com∣pact; whence he would infer, that there are no express Covenants with evil Spirits in parti∣cular instances. But I think that both propo∣sition and consequence, are very obnoxious and defective. For that there were Nations that did actually worship the Devil is plain enough in the Records of ancient times, and some so read that place in the Psalms, The Gods of the Hea∣then are Devils; and Sathan we know is call'd the God of this World. Yea, our Author him∣self

confesseth that the Nation of the Jews were so strictly prohibited Witchcraft, and all transaction with evil Spirits; because of their proneness to worship them. But what need more? There are at this day that pay sacrifice, and all sacred homage to the wicked D•…•…e in a visible appearance; and 'tis well known to those of our own that traffick, and reside in those parts, that the Caribbians worship the Devil under the name of Maboya, who frequently shews himself, and transacts with them; the like Travellers relate concerning divers other parts of the barbarous Indies: and 'tis confi∣dently reported by sober intelligent men that have visited those places, that most of the Laplanders, and some other Northern people, are Witches. That 'tis plain that there are National Confederacies with Devils; or, if there were none, I see not how it could be inferred thence, that there are no personal ones, no more, than that there were never any Doemoniacks, because we know of no Nation universally pos∣sessed; nor any Lunaticks in the world, because there is no Country of Madmen. But our Au∣thor reasons again,

(2) To this purpose;

That the profligate persons who are obnoxious to those gross tem∣ptations, are fast enough before; and there∣fore such a Covenant were needless, and of no avail to the Tempters projects.

This Objection I have answered already, in

my Remarques upon the IX Prejudice; and mind you again here, that if the designs of those evil Spirits were onely in general to se∣cure wicked men to the dark Kingdom, it might better be pretended that we cannot give a rea∣son for their temptations, and endeavours in this kind; But it being likely, as I have conjectur'd, that each of those infernal Tempters hath a particular property in those he hath seduced, and secured by such compacts, their respective pride and tyrannical desire of slaves, may reasona∣bly be thought to engage them in such At∣tempts in which their so peculiar interest is con∣cerned.

But I add what is more direct, viz. That such desperate Sinners are made more safe to the infernal Kingdom at large, by such Hellish Covenants and Combinations; since thereby they confirm, and harden their Hearts against God, and put themselves at greater distance from his Grace, and his Spirit; give the deepest wound to Conscience, and resolve to wink a∣gainst all its light and convictions; throw a Bar in the way of their own Repentance, and lay a Train for despair of Mercy. These certainly are sure ways of being undone, and the Devil we see, hath great interest in a project, the suc∣cess of which is so attended. And we know he made the assault de facto upon our Saviour, when he tempted him to fall down, and worship. So that this learned Author hath but little rea∣son to object

(3) That to endeavour such an express Co∣venant is contrary to the interests of Hell; which indeed are this way so mightily promo∣ted. And whereas he suggests, that a thing so horrid is like to startle Conscience, and awaken the Soul to Consideration and Repentance: I Reply, That indeed considering man in the gene∣ral, as a rational Creature, acted by hopes, and fears, and sensible of the joyes and miseries of another World, one would expect it should be so: But then, if we cast our eyes upon man as really he is, sunk into flesh and present sense; darkned in his mind, and governed by his imagi∣nation; blinded by his passions, and besotted by sin and folly; hardned by evil Customs, and hur∣ried away by the torrent of his inclinations and desires: I say, looking on man in this misera∣ble state of Evil, 'tis not incredible that he should be prevailed upon by the Tempter, and his own Lusts to act at a wonderful rate of mad∣ness, and continue unconcerned and stupid in it; intent upon his present satisfactions, without sense or consideration of the dreadfulness and danger of his condition; and by this I am fur∣nished also to meet a fourth Objection of our Author's, viz.

(4) That 'tis not probable upon the Witches part, that they will be so desperate to renounce God and eternal happiness, and so, everlastingly undo their Bodies and Souls, for a short and tri∣vial interest; which way of arguing will onely

infer, that Mankind acts sometimes to prodigi∣ous degrees of brutishness; and actually we see it in the instances of every day. There is not a Lust so base, and so contemptible, but there are those continually, in our eyes, that feed it with the sacrifice of their eternity, and their Souls; and daring Sinners rush upon the blackest villanies with so little remorse, or sense, as if it were their design to prove, that they have nothing left them of that whereby they are men. So that nought can be inferred from this Argument, but that humane nature is incredibly degenerate; and the vileness and stupidity of men is really so great, that things are customary, and common, which one could not think possible, if he did not hourly see them. And if men of liberal Education, and acute Reason, that know their duty, and their danger, are driven by their ap∣petites, with their eyes open, upon the most fatal Rocks, and make all the haste they can from their God, and their happiness; If such can barter their Souls for trifles, and sell everlasting∣ness for a moment, sport upon the brink of a Precipice, and contemn all the terrours of the future dreadful day; Why should it then be incredible that a brutish, vile person, sotted with Ignorance, and drunk with Malice, mindless of God, and unconcerned about a future Being, should be perswaded to accept of present, de∣lightful gratifications, without duly weighing the desperate condition?

Thus, I suppose, I have answered also the Arguments of this great man, against the Cove∣nants of Witches; and since a person of such sagacity and learning, hath no more to say against what I defend, and another of the same Chara∣cter, the ingenious Mr. S. Parker, who directed me to him, reckons these the strongest things that can be objected in the Case, I begin to ar∣rive to an higher degree of confidence in this belief; and am almost inclined to fancy, that there is little more to be said to purpose, which may not by the improvement of my CONSI∣DERATIONS be easily answered; and I am yet the more fortified in my conceit, be∣cause I have since the former Edition of this Book, sent to several acute and ingenious persons of my acquaintance, to beg their Objections, or those they have heard from others, against my Discourse or Relations, that I might consider them in this: But I can pro∣cure none save onely those few I have now dis∣cuss'd, most of my Friends telling me, that they have not met with any that need, or deserve my notice.

SECT. XIX.

BY all this it is evident, that there were WITCHES in ancient times under the Dispensation of the LAW; and that there

were such in the times of the GOSPEL al∣so, will not be much more difficult to make good. I had a late occasion to say something about this, in a Letter to a person of the high∣est honour, from which I shall now borrow some things to my present purpose.

I SAY then (II) That there were Compacts with evil Spirits in those times also, is me∣thinks intimated strongly in that saying of the Jews concerning our Saviour, That he cast out Devils by Beelzebub. In his return to which, he denies not the supposition or possibility of the thing in general; but clears himself by an ap∣peal to the actions of their own Children, whom they would not tax so severely. And I cannot very well understand why those times should be priviledged from WITCHCRAFT, and Diabolical Compacts, more than they were from Possessions, which we know were then more frequent (for ought appears to the con∣trary) than ever they were before or since. But besides this, There are intimations plain enough in the Apostles Writings of the being of Sorcery and WITCHCRAFT. St. Paul reckons Witchcraft next Idolatry, in his Cata∣logue of the works of the flesh, Gal. V. 20. and the Sorcerers are again joyn'd with Idolaters in that sad Denunciation, Rev. XXI. 8. and a little after, Rev. XXII. 15. they are reckoned again among Idolaiers, Murderers, and those others

that are without. And methinks the story of Simon Magus, and his diabolical Oppositions of the Gospel in its beginnings, should af•…•…ord clear con∣viction. To all which, I add this more gene∣ral consideration,

(3) That though the New Testament had mention'd nothing of this matter, yet its silence in such cases is not argumentative. Our Sa∣viour spake as he had occasion, and the thou∣sandth part of what he did, and said, is not recorded, as one of his Historians intimates. He said nothing of those large unknown Tracts of America, nor gave he any intima∣tions of as much as the Existence of that nu∣merous people; much less did he leave instru∣ctions about their conversion. He gives no ac∣count of the affairs and state of the other world, but onely that general one of the happiness of some, and the misery of others. He made no discovery of the Magnalia of Art or Nature; no, not of those, whereby the propagation of the Gospel might have been much advanced, viz. the Mystery of Printing, and the Magnet; and yet no one useth his silence in these instances as an argument against the being of things, which are evident objects of sense. I confess, the omission of some of these particulars is pretty strange, and unaccountable, and con∣cludes our ignorance of the reasons, and mena∣ges of Providence; but I suppose, nothing else. I thought, I needed here to have said no more,

but I consider, in consequence of this Objection, it is pretended; That as CHRIST JESUS drive the Devil from his Temples, and his Al∣tars, (as is clear in the Cessation of Oracles, which dwindled away, and at last grew silent shortly upon his appearance) so in like man∣ner, 'tis said, that he banisht Him from his les∣ser holds in Sorcerers, and Witches; which ar∣gument is peccant both in what it affirms, and in what it would infer. For

(1) The coming of the H. JESUS did not expel the Devil from all the greater places of his residence and worship; for a considera∣ble part of barbarous Mankind do him publick, solemn homage, to this day: So that the very foundation of the pretence fails, and the Conse∣quence without any more ado comes to nothing. And yet besides,

(2) If there be any credit to be given to Ecclesiastick History, there were persons pos∣sessed with Devils some Ages after Christ, whom the Disciples cast out by Prayer, and the invocation of his Name: So that Sathan was not driven from his lesser habitations, assoon as he was forced from his more famous abodes. And I see no reason

(3) Why, Though Divine Providence would not allow him publiquely to abuse the Nations, whom he had designed in a short time after, for Subjects of his Son's Kingdom, and to stand up in the face of Religion in an open affront to

the Divinity that planted it, to the great hin∣drance of the progress of the Gospel, and discouragement of Christian hopes; I say, Though Providence would not allow this height of insolent opposition; yet I see not why we may not grant, that God however permitted the Devil to sneak into some private skulking holes, and to trade with the particular more devoted vassals of his wicked Empire: As we know that when our Saviour had chased him from the man that was possessed, he per∣mitted his retreat into the herd of Swine. And I might add,

(4) That 'tis but a bad way of arguing, to set up phancied congruities against plain experi∣ence, as is evidently done by those arguers, who, because they think that Christ chased the Devil from all his high places of worship when he came; that 'tis therefore fit he should have forced him from all his other less notorious Haunts: and upon the imagination of a decen∣cy, which they frame, conclude a fact, contrary to the greatest evidence of which the thing is capable. And once more

(5) The consequence of this imagined Deco∣rum, if it be pursued, would be this, that Sa∣than should now be deprived of all the ways, and tricks of Cozenage, whereby he abuseth us; and mankind since the coming of Christ, should have been secure from all his Tempta∣tions; for there is a greater congruity in belie∣ving,

that, when he was sorced from his haunts in Temples and publick places, he should be put also from those nearer ones, about us and with∣in us in his daily temptations of universal Man∣kind; than, that upon relinquishing those, he should be made to leave all profest communica∣tion and correspondence with those profligate per∣sons, whose vileness had fitted them for such com∣pany.

So that these Reasoners are very Fair for the denial of all internal Diabolical Temptations. And because I durst not trust them, I'le crave your leave here to add some things concerning those.

In order to which, that I may obtain the favour of those wary persons, who are so coy, and shy of their assent, I grant; That men fre∣quently out of a desire to excuse themselves, lay their own guilt upon the Devil, and charge him with things of which in earnest he is not guilty: For, I doubt not but every wicked man hath Devil enough in his own nature to prompt him to Evil, and needs not another Tempter to incite him. But yet, that Sathan endeavours to further our wickedness, and our ruine by his inticements, and goes up and down seeking whom he may devour, is too evident in the holy Ora∣cles, to need my endeavours particularly to make it good; Only those diffident men can∣not perhaps apprehend the manner of the ope∣ration, and from thence are tempted to believe,

that there is really no such thing. Therefore I judge it requisite to explain this, and 'tis not unsutable to my general subject.

In order to it I consider, That sense is prima∣rily caused by motion in the Organs, which by continuity is conveyed to the brain, where sen∣sation is immediately performed; and it is no∣thing else, but a notice excited in the Soul by the impulse of an external object. Thus it is in simple outward sense. But imagination, though caused immediately by material motion also, yet it differs from the external senses in this, That 'tis not from an impress directly from without, but the prime, and original motion is from with∣in our selves: Thus the Soul it self sometimes strikes upon those strings, whose motion be∣gets such, and such phantasms; otherwhile, the loose Spirits wandring up and down in the brain, casually hit upon such filments and strings whose motion excites a conception, which we call a Fancy, or Imagination; and if the evi∣dence of the outward senses be shut out by sleep or melancholy, in either case, we believe those representations to be real and external transactions, when they are onely within our heads; Thus it is in Enthusiasms, and Dreams. And besides these causes of the motions which s•…•…ir imagination, there is little doubt, but that Spirits good, or bad can so move the instruments of sense in the brain, as to awake such imagina∣tions, as they have a mind to excite; and the

imagination having a mighty influence upon the affections, and they upon the will and ex∣ternal actions, 'tis very easie to conceive how good Angels may stir us up to Religion and Ver∣tue, and the Evil ones tempt us to Lewdness and vice, viz. by representments that they make upon the stage of imagination, which invite our affections, and allure, though they cannot com∣pel, our wills.

This I take to be an intelligible account of temptations, and also of Angelical encourage∣ments; and perhaps this is the onely way of immediate influence that the Spirits of the o∣ther world have upon us. And by it, 'tis easie to give an account of Dreams both Monitory, and Temperamental, Enthusiasms, Fanatick Ec∣stasies, and the like, as I suggested.

Thus Sir, to the FIRST. But the other pre∣tence also must be examined.

SECT. XX.

(2) MIRACLES are ceast, therefore the presumed actions of Witchcraft are tales, and illusions.]

To make a due return to this, we must con∣sider a great and difficult Problem, which is, What is a real Miracle? And for answer to this weighty Question, I think,

(1.) THAT it is not the strangeness, or un∣accountableness of the thing done sim∣ply, from whence we are to conclude a Miracle. For then, we are so to account of all the Mag∣nalia of Nature, and all the Mysteries of those honest Arts, which we do not understand.

Nor, (2) is this the Criterion of a Miracle, That it is an action or event beyond all natu∣ral powers; for we are ignorant of the extent and bounds of Natures sphere, and possibilities: And if this were the character, and essential mark of a Miracle, we could not know what was so; except we could determine the extent of natural causalities, and six their bounds, and be able to say to Nature, Hitherto canst thou go, and no further. And he that makes this his measure whereby to judge a Miracle, is himself the greatest Miracle of knowledge, or immo∣desty. Besides, though an essect may transcend really all the powers of meer nature; yet there is a world of spirits that must be taken into our account. And as to them also I say,

(3) Every thing is not a Miracle that is done by Agents supernatural. There is no doubt but that evil Spirits can make wonderful com∣binations of natural causes, and perhaps per∣form many things immediately which are pro∣digious, and beyond the longest line of Nature: but yet These are not therefore to be called Miracles; for, THEY are SACRED

WONDERS, and suppose the POWER to be DIVINE. But how shall the power be known to be so, when we so little understand the capacities, and extent of the abilities of low∣er Agents? The Answer to this Question will discover the Criterion of Miracles, which must be supposed to have all the former particulars; (They are unaccountable, beyond the powers of meer nature, and done by Agents supernatural) and to these must be superadded,

(4) That they have peculiar circumstances that speak them of a divine Original. Their mediate Authors declare them to be so, and they are always persons of Simplicity, Truth, and Holiness, void of Ambition, and all secular De∣signs. They seldom use Ceremonies, or natural Applications, and yet surmount all the activi∣ties of known Nature. They work those won∣ders, not to raise admiration, or out of the va∣nity to be talkt of; but to seal and confirm some divine Doctrine, or Commission, in which the good and happiness of the world is concern'd. I say, by such circumstances as these, wonder∣ful actions are known to be from a Divine cause; and that makes, and distinguisheth a Mi∣racle.

And thus I am prepared for an Answer to the Objection, to which I make this brief return, That though WITCHES by their Confede∣rate Spirit do those odd, and astonishing things we believe of them; yet are they no Miracles,

there being evidence enough from the badness of their Lives, and the ridiculous Ceremonies of their performances, from their malice and mischievous designs, that the POWER that works, and the end for which those things are done, is not Divine, but Diabolical. And by singular providence they are not ordinarily per∣mitted, as much as to pretend to any new sacred Discoveries in matters of Religion, or to act any thing for confirmation of doctrinal Impo∣stures. So that whether Miracles are ceased, or not, these are none. And that such Mira∣cles as are onely strange, and unaccountable per∣formances, above the common methods of Art or Nature, are not ceas'd, we have a late great Evidence in the famous GREATRAK; concerning whom it will not be impertinent to add the following Account which I had in a Letter from the Reverend Dr. R. Dean of C. a person of great veracity, and a Philosopher. This learned Gentleman then is pleased thus to write.

THE great discourse now at the Coffee∣houses, and every where, is about Mr. G. the famous Irish Stroker, concerning whom it is like you expect an account from me. He undergoes various censures here, some take him to be a Conjurer, and some, an Impostor, but others again adore him as an Apostle. I confess I think the man is free

from all design, of a very agreeable Conver∣sation, not addicted to any Vice, nor to any Sect or Party; but is, I believe, a sincere Pro∣testant. I was three weeks together with him at my Lord Conwayes, and saw him, I think, lay his hands upon a thousand persons; and really there is something in it more than ordinary; but I am convinc'd it is not mira∣culous. I have seen pains strangely sly before his hand till he hath chased them out of the Body, Dimness cleared, and Deafness cured by his touch; Twenty persons at several times in fits of the Falling Sickness, were in two or three minutes brought to themselves, so as to tell where their pain was, and then he hath pursued it till he hath driven it out at some extream part; Running Sores of the Kings Evil dried up, and Kernels brought to a Sup∣puration by his hand; grievous Sores of ma∣ny moneths date, in few days healed; Ob∣structions and Stoppings removed, Cancerous Knots in the Breast dissolved, &c.

But yet I have many reasons to perswade me, that nothing of all this is miraculous: He pretends not to give Testimony to any Doctrine, the manner of his Operation speaks it to be natural, the Cure seldom succeeds without reiterated touches, his Patients often relapse, he fails frequently, he can do nothing where there is any decay in Nature, and many Distempers are not at all obedient to his touch.

So that, I confess, I refer all his vertue to his particular Temper and Complexion, and I take his Spirits to be a kind of Elixir, and uni∣versal Ferment; and that he cures (as Dr. M. expresseth it) by a sanative Contagion. En∣thusiasm. Triumphat. Sect. 58.

This, Sir, was the First Account of the Hea∣ler, I had from that Reverend Person, which with me signifies more, than the attestations of multitudes of ordinary Reporters; and no doubt but it will do so likewise, with all that know that excellent man's singular Integrity and Judgment. But besides this, upon my enquiry into some other particulars about this matter, I received these further Informa∣tions.

As for Mr. G. what opinion he hath of his own Gift, and how he came to know it? I answer, He hath a different apprehension of it from yours, and mine, and certainly belie∣veth it to be an immediate Gift from Heaven; and 'tis no wonder, for he is no Philosopher. And you will wonder less, when you hear how he came to know it, as I have often recei∣ved it from his own mouth. About three or sour years ago he had a strong impulse up∣on his spirit, that continually pursued him whatever he was about, at his Business, or Devotion, alone, or in company, that spake to

him by this inward suggestion [I have given thee the gift of curing the Evil.] This sug∣gestion was so importunate, that he complai∣ned to his Wife, That he thought he was haunted: She apprehended it as an extra∣vagancy of Fancy, but he told her he belie∣ved there was more in it, and was resolved to try. He did not long want opportunity. There was a Neighbour of his grievously af∣flicted with the Kings-Evil, He stroked her, and the effect succeeded. And for about a Twelve-moneth together he pretended to cure no other Distemper. But then the Ague being very rife in the Neighbourhood. the same Impulse after the same manner spoke within him, [I have given thee the gift of curing the Ague;] and meeting with persons in their Fits, and taking them by the hand, or laying his hand upon their Brasts, the Ague left them. About half a year after the accustomed Impulse became more general, and suggested to him [I have given thee the gift of Healing:] and then he attempted all Diseases indifferently. And though he saw strange effects, yet he doubted whether the cause were any vertue that came srom him, or the peoples fancy: To convince him of his incredulity, as he lay one night in bed, one of his Hands was struck dead, and the usual Impulse suggested to him to make trial of his vertue upon himself, which he did,

stroking it with his other hand, and then it immediately returned to its former liveliness. This was repeated two or three nights (or mornings) together.

This is his Relation, and I believe there is so much sincerity in the person, that he tells no more than what he believes to be true. To say that this Impulse too was but a result of his Temper, and that it is but like Dreams that are usually according to mens constitu∣tions, doth not seem a probable account of the Phoenomenon. Perhaps some may think it more likely, that some Genius who under∣stood the sanative vertue of his Complexion, and the readiness of his Mind, and ability of his Body, to put it in execution, might give him notice of that which otherwise might have been for ever unknown to him, and so the Gift of God had been to no purpose.

This, Sir, is my Learned and Reverend Friend's Relation, and I judge his Reflections as ingenious as his Report is sincere. I shall say no more about it but this, that many of those mat∣ters of Fact, have been since critically inspected and examined by several sagacious and deep searches of the ROYAL SOCIETY, whom we may suppose as unlikely to be decei∣ved by a contrived Imposture, as any persons ex∣tant

And now, Sir, 'tis fit that I relieve your pa∣tience; and I shall do so, when I have said, that You can abundantly prove, what I have thus attempted to defend: And that among the many Obligations your Country hath to you, for the Wisdom and Diligence of your En∣deavours in its service; your Ingenious Indu∣stry for the Detecting of those vile Practisers, is not the least considerable. To which I will add no more, but the Confession who it is that hath given you all this trouble; which I know you are ready to pardon, to the respect and good Intentions of

SIR,

Your Affectionate and Obliged Honourer and Servant, J. G.