The displaying of supposed witchcraft wherein is affirmed that there are many sorts of deceivers and impostors and divers persons under a passive delusion of melancholy and fancy, but that there is a corporeal league made betwixt the Devil and the witch ... is utterly denied and disproved : wherein also is handled, the existence of angels and spirits, the truth of apparitions, the nature of astral and sydereal spirits, the force of charms, and philters, with other abstruse matters / by John Webster ...

CHAP. VI.

That divers places in Scripture have been mis-translated thereby to uphold this horrid Opinion of the Devils Omni∣potency, and the Power of Witches, when there is not one word that signifieth a familiar Spirit or a Witch in that sense that is vulgarly intended.

COncerning the words in the Hebrew and Greek, that are com∣monly alledged to prove these things, they have been wrested and drawn to uphold these Tenents by those Translators that had imbibed these Opinions, and so instead of following the true and genuine signification of the words, they haled them to make good a pre-conceived Opinion, and did not simply and plainly render them as they ought to have been. Which hath been observed by divers, especially by Wierus, who got the learned Masius (a great Hebrician) to interpret them, of which he hath given a full ac∣count, which was followed by Mr. Scot. As also Mr. Ady, who hath perfectly rendred them according to the Translation of Junius and Tremellius, and likewise Mr. Wagstaff hath prettily opened the most of them. So that our attempt here might seem to be super∣fluous and unnecessary, and may be condemned of arrogance and vain confidence. To which we reply, That it is far from us to compare our selves with those Learned men that were Masters of the Hebrew and Greek Tongues, being in comparison but a Smat∣terer in those Languagues, yet have in our younger years both stu∣died and taught them to others, and as far as we undertake, we hope we need not fear the censure of the most rigid Critick; in∣tending to note some things that others have omitted, and to handle them to the full, which others have but done briefly. And this we shall prosecute in this order.

1. We shall take the words in the same order as they are recited in Deuteronomy, and the first mentioned is in these words: There shall not be found among you that maketh his son or his daughter to

pass through the fire. Now here we shall not enter upon that great Dispute, whether they really burned and sacrificed by burning their children unto Moloch, or that they only dedicated them to that Idol, by making them pass through the fire; but examine the rea∣sons, why those that practised this kind of Idolatry are ranked a∣mongst the Diviners or Witches, and were to have the same punish∣ment, seeing it is no where mentioned, that these used any kind of Divination at all, and these we conceive to be the chief.

1. The Lord had promised his People to raise them up a Pro∣phet from amongst their Brethren like unto Moses, and that there∣fore they should hear him, and not go after other Gods or Idols. And therefore he sent them many and divers Prophets, of whom they were to inquire: so likewise they gave the Priest order to in∣quire by Urim and Thummim, by which he gave answers, and there∣fore they were to hearken to his Ordinances, and not to follow after other strange Gods: For the Nations that he cast out had hearken∣ed unto Observers of times and Diviners, but they were not to do so. And though these that caused their children to pass through the fire unto Moloch, used not Divinations, yet it was a wicked and abominable Ceremony, and the use and end of it to lead the people to Idolatry, and therefore is reckoned amongst the rest.

2. They are solely condemned, because the end of all their Di∣vinations and their other Feats, were only to draw and lead the people to Idolatry, and to serve other Gods. For it is manifest, that all ways and sorts of Divination were not in themselves evil and unlawful, for else Astronomy it self, that foretels the Entrance of the Sun and Moon into such Signs, and when Eclipses will hap∣pen, and the like, should be forbidden too, but they were not: so that the chief reason why they were condemned, was sub ratione finis, non medii, in regard of the end, and not of the means used, because all their Divinations, and other Arts, Crafts, or Feats, whether performed by natural or artificial means, or otherwise, had still for their chief and principal end the leading of the people unto Idolatry, and the serving of other Gods, which was above all things abominable and hateful unto God, who is a jealous God, and will not give his glory to graven Images. And therefore all Idol-Priests, or those that lead the people to Idolatry, are in the Scripture-sense Witches, Diviners, and the like. And that all Di∣vinations were not forbidden, is most clear from that of Solomon, as Arias Montanus translates it: Divinatio super labiis regis: and that of Isaiah, where the Lord threatneth to take away the staff and stay of Jerusalem, that is, the mighty man, and the man of war, the Judge, the Prophet, and the prudent, Divinum, sive Sagacem. For it is the same word, and from the same root 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Divinavit: For as Avenarius, Schindler, and others say, Est verbum medium, nam modò in bonam, modò in malam partem accipitur, of which Tre∣mellius saith this: Sagacitas, id est, consultissima prudentia in re∣bus dijudicandis, praecavendis, & veluti addivinandis: nam vox

Hebraea media est sive anceps, quae non tantùm in malam partem ac∣cipitur, sed etiam in bonam. Therefo••e was the Law so strict, that if any sacrificed unto any other God, save unto the Lord only, he was utterly to be destroyed, much more those that lead and inci∣ted the people to serve and sacrifice unto other strange Gods, were to be rooted out.

2. Is the word we have named before, to wit, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Ko∣sem Kesamim, Divinans divinationes: which, as we have shewed before, was taken in bonam & malam partem, and is by the Se∣ptuagint fitly rendred 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, vaticinans vaticinium, and is almost with all Translators rendred in that sense and propriety: so that we need not complain, that it is one of them that is mis∣translated; but concerning it, we may note these things.

1. That there were and are almost innumerable ways, whereby men have undertaken to Divine and foretel things to come, some of which were by lawful means and ways, as all prudent, sagacious, and experienced men have done, and may do. Some by vain, tri∣vial, foolish, and groundless ways, as by the flying of birds, their noise and motion, and so of beasts, by casting lots, dice, and the like, which have no causality or efficiency in them at all to declare things to come, but were meerly vain and superstitious, with which the Heathen World doth still abound, and they are not yet totally eradicated from amongst Christians. The most foolish of which was this, That when the Philistins had kept the Ark of the Lord seven months, they called the Priests and the Diviners, to know what to do with it, and they advised them not to send it away empty, but to send five golden Emerods and five golden Mice, and to take a new Cart and two Milch-kine, upon which there had com'd no yoke, and to tye them to the Cart, and to bring their Calves home from them, and to lay the Ark in the Cart, and the Jewels of Gold to be put in a Coffer by, thinking that if they went up towards Beth-shemesh that was the Israelites Coast, that if they did so, then it was he that smote them, otherwise that it was but a chance that happened unto them. And this in respect of the Priests and Diviners was only a casual conjecture at Ran∣dom, though God in his Providence did order it according to his Divine Wisdom for the best. Like unto this was that mentioned by the Prophet, a Consulter with his staff, as also that of Ezekiel: For the King of Babylon stood at the parting of the way, at the head of the two ways, to use divination: he made his arrows bright, he consulted with images, (Teraphim) he looked in the liver. And besides these there were others that pretended Visions and Revela∣tions from their Gods or Idols; but how far either Idols, or De∣vils, or their Priests could truly foretel things to come, is very doubtful and hard to determine, of which we shall have occasion to speak hereafter.

2. We are to note, that though there were never so many ways of Divination used, and whether the means used to predict by,

were natural or supernatural, lawful or unlawful, frivolous and su∣perstitious, or taken upon sound and rational grounds, yet were they all wicked and abominable, because they were used to with∣draw the people from those Ordinances that God had appointed to give answers by, and to lead the people to inquire of vain and lying Idols, and their Priests, and thereby to commit Idolatry; and so whatsoever the means were, the end was wicked and damna∣ble.

3. Moreover, what answers soever the Priests forged and gave (for it is manifest, that the Idols gave none at all; for they had mouths and spake not, ears and heard not, eyes and saw not, feet and walked not, neither was there breath in their nostrils) were no∣thing but lyes and conjectures of their own devising, and there an Idol in the Hebrew is sometimes styled 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 nihilum, and therefore saith the Prophet: The Prophets prophesie lyes in my Name, I sent them not, neither have I commanded them. They prophesie unto you a false vision and divination, and a thing of nought, and the deceit of their heart. Unto which the Apostle alludeth, when he saith: We know that an Idol is nothing in the world, and that there is none other God but one. That is, that an Idol taken abstractively, without regard to the matter of which it was made, as gold, silver, stone, wood, or the like, which were natural substances, or respect to the figure or shape which was artificial, and the work of the Work-man, it was plainly nothing, and had no real existence as a God or Idol, but only in the Phantasies and minds of the blinded Worshippers; for it neither could truly foretel, nor act any thing of it self, but all that was done, was the lyes and inventions of the Priests that served them, and got their living by that villanous and lying trade. For God by the mouth of his Prophet doth set down the true difference of the true God, that could infallibly foretel and declare things that were to come, from the false Gods and Idols, and doth challenge them in this manner: Shew the things that are to come hereafter, that we may know that ye are Gods: yea do good or do evil, that we may be dismayed, and behold it together. From whence it is plain, that the only 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to distinguish betwixt the Divinations that are given forth by the Spirit of God in his Pro∣phets or Apostles is, that they are plain, certain, and infallible, and the event never faileth to answer the Prediction, but those that are given forth by Satan and his juggling and lying Ministers, are always ambiguous, doubtful, and perplex, and evermore deceive such as trust in them, as was manifest in Ahab, when all the false Prophets bade him go up to Ramoth Gilead, and prosper, yet there was he slain. And as they never truly foretel things to come, so neither can the Idols do good or evil: all that is, or ever was done, was performed only by the cunning, confederacy, and juggling of the knavish and deceitful Priests; and therefore the Prophet ad∣monisheth Gods people not to be afraid of them; For they cannot do evil, neither also is it in them to do good.

4. We are to note, that if a Sign or Wonder foretold do come to pass, we have no Warrant to ascribe the bringing of it to pass either to Devil or Witch, for the Lord telleth us this: If there arise among you a Prophet or a Dreamer of dreams, and giveth thee a sign or a wonder. And the sign or the wonder come to pass, whereof he spoke unto thee, saying; Let us go after other Gods (which thou hast not known) and let us serve them: Thou shalt not hearken to the words of that Prophet or that Dreamer of dreams: For the Lord your God proveth you, to know whether you love the Lord your God with all your heart, and with all your soul. So that what Divina∣tions or Predictions soever be foretold by any, or what signs or wonders soever be brought to pass, if the persons that work or fore∣tel them, perswade us to serve other Gods, or go to seduce us to I∣dolatry, we are not to follow them, but are to know that by them the Lord doth prove us, to try if we love him with all our heart, or not. And if there were no other means to distinguish a true Mira∣cle from a false, yet were this infallibly sufficient to instruct and di∣rect us.

5. We may note, that of all the several sorts of Divinations pre∣tended, and of all the acceptations of this Hebrew word in all the Bible, there is nothing that doth imply any such kind of killing Witch, as is commonly imagined, nor none such as make a visible League with the Devil, nor upon whose bodies he sucketh, or hath carnal copulation with them, nor no such as are really changed in∣to Cats, Hares, Wolves, or Dogs; which was the thing we under∣took to prove.

3. The next word we are to consider, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which Avenarius, Schindlerus, Buxtorsius, and Mr. Goodwin do derive from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 obnu∣bilavit, nubem obduxit, item praestigiis usus est. From whence we may note these things.

1. That the most of all the Translators do some render it by one word, and some by another, that no certainty can be gathered from them at all, as though it did signifie divers and many sorts of these kinds of Augury, Divinations, or juggling Feats, when in reason we cannot but suppose that it only comprehended some one sort, and not so many as the Translators do ascribe to it. The Septua∣gint render it for the most part 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, sometimes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and sometimes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which are all of different derivations and significations; some others render it other ways, as, ne{que} auspi∣cabimini, ne{que} observabitis horas, nevaticinemini, neominemini, nec observet somnia & auguria, nec qui exercet Astrologiam, &c. Now from such a diversity no man is able to draw a positive cer∣tainty.

2. They do not keep to one word appropriate to the Hebrew, which if they had not forgotten themselves, they would have done, and not left it uncertain. For Arias Montanus in the 19. of Leviticus, vers. 26. renders it, ne{que} praestigiabamini, and in the 2. of Isaiah, vers. 6. translates it, augures sicut Philistim. In Isa. 57. 3.

he calleth them Filii Auguratricis. And in the 27. of Jeremiah, v. 9. Et ad Augures vestros. Also Micah 5. 11. he renders it Praestigia∣tores. Now what great difference there is betwixt any sort of Augury, and Juggling, or Leger-de-main, is known to any of in∣different reading. And the rest of the Translators are far more wild, and more wide. And Junius and Tremellius, who of all o∣thers, one might have thought would have been more circumspect, yet fall into the same incertitude; for in Deut. 18. 10. he renders it Planetarius, but in the place before-cited in Leviticus, they ren∣der it, ne{que} utemini praestigiis, though in the Margent they mend it, with this note, ne{que} ex nubibus conjicite, vel ne temporis obser∣vationi plus aequo tribuite. And Isa. 2. 6. Et praestigiatores sunt ut Polischtaei.

3. But if there be any certainty in adhering to the primitive signification of the Hebrew root, that plainly intendeth obnubi∣lavit, that it is without question most safe and genuine to translate it Planetarius, to which the most learned Andreas Masius (as he is quoted by Wierus) doth incline in these words: Veteres Hebraeo∣rum dicunt id verbum ad eos propriè pertinere, qui temporum mo∣menta superstitiosè observant, at{que} alia fausta rebus gerendis, alia infausta praescribunt. To which agreeth Mr. Thomas Goodwin, saying:

But of all I approve those who derive it from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Cloud, as if the Original signified properly a Planetary, or Star∣gazer.

4. But however thus far there is no word found, that signifieth a Witch in the sense we have laid down, nor any such person that hath a real familiar Spirit, either in them, or attending upon them, ready visibly to appear at their beck, this is not yet to be found out.

4. The next is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from the root 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 nichesch, auguratus est, observavit, augurium fecit, which our English Translators have erroneously rendred an Inchanter, which it no way signifieth, nor hath any relation unto, having in the next verse named a Char∣mer, as though Inchanter and Charmer were not all one, when the word plainly (as Mr. Goodwin and the learned Masius do confess) importeth an Augur or Sooth-sayer: That is, such an one, who out of his own experience draweth observations of good or evil to come: of which we may note these things.

1. The most of all the Translations given us in the Plolyglot, do render the Hebrew word by auguratus est, and so understand it to be an Augur or Sooth-sayer, a Conjecturer, or an Observer, from whatsoever it be that he taketh his observations, as from the flying noise or motion of birds or beasts, looking into their entrails, and the like, and from thence taking upon them to foretel good or evil to come, or what was hidden and secret.

2. The Hebrew word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is by the Septuagint rendred 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Augurium, Auspicium, that is, an Augur, an Observer, or a Con∣jecturer, which Luther translateth: ••yn de vp Uoegell geschrey achte.

And in the Low Dutch Bible it is rendred agreeable thereto; and the French render it aux Oiseaux, from the word Oiseau, Avis, Vo∣lucris; and the Italians render it Auguropista, which are all to one purpose, and no difference at all, and so the gross mistake of our English Translators is most apparent, that make it to be an Inchan∣ter or Charmer, to which it hath no relation at all.

3. This Hebrew word is taken in bonam partem, heedfully to consider, mark, or observe, as Laban said, when he laboured to stay Jacob from going from him: I have learned by experience that the Lord hath blessed me for thy sake. So that though Labans heart was not upright toward Jacob, nor he a sincere Worshipper of the God of the Jews; yet so far had the Lord convinced him, by the faithful and industrious service of Jacob that he had experienced, and by tryal found that the Lord had blessed him for Jacob's sake. And the same word is used, when Joseph said: Is not this the cup wherein my Lord drinketh, and whereby indeed he divineth, or ma∣keth tryal? And again: Know ye not, that such a man as I can cer∣tainly divine, or make tryal? And though Pererius hath made a large Dispute about this matter, and reciteth the Opinions of ma∣ny Authors concerning it; yet it is manifest, that Joseph knew his Brethren before, and had caused the Cup to be put into Benjamins Sack, and that all this was but done in a just and prudent way, the better to prepare his Brethren for his revealing of himself unto them, and so had reference to no unlawful conjecturing at all, though it was plain, that he had the special gift from God of in∣terpreting of Dreams, and foretelling of things that were to come.

4. It is too hard a task to enumerate all the several ways that the Heathens used, by observation to foretel things to come, and more difficult to declare all the subjects from whence they gathe∣red the signs of their Predictions. The chiefest that the old Ro∣mans used, were Augurium quasi Avigerium dictum, vel Avigarium, ab avium scilicet garritu quem auspicantes observabant: And so Auspicium, quasi Avispecium, ab avibus spectandis. And these ob∣servations were taken, either from the feeding, flying, or noise of the birds. So they had their Haruspices, Harioli, and Haruspicina, which was derived ab haruga, hostia, ab hara in qua concluditur & servatur.

5. But all these sorts of Observations, Guessings, and Conje∣ctures may be considered these three ways. 1. Some of them are natural, rational, and legal; as is the Prognostick part of the Art of Medicine, Political Predictions of the change, fall, and ruine of Kingdoms, States, and Empires. Some Civil taken from the course and carriage of men, as when one seeth a rich young Heir that fol∣loweth nothing but vice, luxury, and all sorts of debauchery, it is easie to foretel that his end will be beggery and misery. Some from the due observation of beasts and fowls, which live sub dio, may easily conjecture the alteration of the weather. And so by ob∣serving

the change, or colour of the Stars and Planets, the Clouds and Elements, may easily foretel the change of weather. And we find that these predictions from the Signs gathered from natural causes, are not condemned by our Blessed Saviour, who saith: When it is evening, ye say it will be sair weather, for the skie is red. And in the morning, it will be foul weather to day, for the skie is red, and lowring. And again: When ye see a cloud rise out of the West, straight∣way ye say, there cometh a showre, and so it is. And when ye see the South wind blow, ye say, there will be heat, and it cometh to pass. 2. There are some conjectures that are false, groundless, and superstitious, as were, and are all the predictions taken from the feeding, flying or noise of Fowls, or the signs appearing in the in∣trails of Beasts; for in all such like, there is no connexion betwixt the cause and effect, and they therefore are false and vain, and this was one of the reasons why they were forbidden amongst the Jews. 3. There were some that in regard of their use and end were wick∣ed and Idolatrous, and in this respect all divinations and predicti∣ons are wicked and unlawful, if they be used (as was and is yet a∣mong the Heathen) to lead the people unto, or confirm them in, the worship of Idols, and false Gods. And from all this it appear∣eth, that yet we can find no proper or fit word for such a kind of Witch whose existence we have denied and are disproving.

5. The next word in this place of Deuteronomy is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ume∣chascheth, which our Translators render a Witch, but in what sense or propriety, I think few can conjecture, for it comes from the He∣brew root, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Coscheth, which Avenarius rendreth, Fascinavit, effascinavit, but Schindlerus translates it, Praestigias, maleficia aut magiam exercuit, mutavit aliquid naturale ad aspectum oculi, ut a∣liud appareat quàm est. And by Buxtorfius it is rendred, Praestigiae, and the derivations from it through the whole Old Testament, which is the most certain propriety of the word, as these following considerations will make manifest.

1. That the most of the Translators in rendering this word whe∣ther in this place, or in others, have been very inconstant, and one place not agreeing with another, as Arias Montanus in this place gives it maleficus, but in Exodus he makes it, Praestigiatores, and in the 22 and 16 of the same Book he makes it Praestigiatricem; and in another place where the very same word is used in the He∣brew, he saith of Manasseh, & Praestigiis vacabat. And yet in ano∣ther place, he rendereth the very same word veneficia. So uncer∣tain was this learned Man, and so inconsiderate in his versions, wherein he ought to have had a more special care. Now Tremelli∣us in all the places named before, doth use the words Praestigiato∣rem, and the words from the same derivation in the Latine, which sheweth certainty and constancy.

2. The most of all the translations in the Polyglott, do render this word doubtful and various: As maleficus, magus, praestigias faci∣ens, Incantator, and the like, which are all dubious, and various,

and no certainty can be produced from them. Only those we call the Septuagint do keep close to words of the same signification, dedu∣cted all from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which properly doth signifie no more than venenum, poison, though the circumstances do manifest that they were but Jugling and Imposture. And the High-Dutch, Low-Dutch, French and Italian translations do all render it with the same uncertainty, so that nothing sure can be drawn from them.

3. But to leave these uncertainties, it is manifest that this word doth signifie as Burtorfius and Schindlerus do render it, for they are best to be trusted, because they are not guilty of contradiction as the most of the others are; That is, a Jugler, or one that by himself, or the help of his Confederates, doth by sleight of hand, and such like conveyances perform strange things to the astonishment of the beholders. And therefore doth Mr. Goodwyn tell us this:

A Witch, properly a Jugler. The original (he saith) signifieth such a kind of Sor∣cerer, who bewitcheth the senses and minds of men, by changing the forms of things, making them appear otherwise than indeed they are. And these Dr. Willet saith (speaking of Pharaohs Magici∣ans) were Praestigiatores, whom we call Juglers, which deceived mens senses. And though learned Masius (speaking of those that Nebuchadnezzar called to interpret his dream) doth make this ob∣jection, that if this word be translated Praestigiatores, he doth not see, quid illi ad explicandum somnium adferre suâ arte potuissent, quae tota fallax & delusoria est:

Yet is this of little or no force at all, for the rest that were called, were as well Impostors as these if not more, and the King and those with him knew not certainly (as the event shewed) that they could perform any such matter, but was igno∣rant of the manner of their delusions and cheats, and was only led by common rumour and belief, grounded upon the vain and lying boasts that such sort of people are apt to give out of them∣selves, and the wonders they pretend to perform. So that from his and his Courtiers opinions of either the matter, or manner, of what they pretended to do, will no consequence be drawn, from what they truly could do, because belief and action are two dif∣ferent things, as might be manifested by the vain credulity of the vulgar, that those kind of deceivers can do strange things, but in trial and experiment they are found to be Cheaters and Impo∣stors.

4. But that this word doth bear this signification is manifest from the things they performed, for in Exodus they are called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and they in like manner cast down every man his rod and they became serpents: not that their rods were really transubstantia∣ted into true serpents as Aarons was, for that could not be done but by an Omnipotent and Divine power, which they had not; It was only done as Juglers do, seemingly, by sleight and cunning, and so had an appearance of true serpents, but were not so indeed; or else in making a shew to throw down their rods, they secretly conveyed them away and threw down serpents in their stead, as

might easily be done by sleight of hand, as we shall shew more fully hereafter.

5. That this is the genuine meaning of this word is manifest from the circumstances of some other places duly weighed, and compa∣red together: for one text saith as our English Translators have ren∣dered it, And it came to pass when Joram saw Jehu that he said, Is it peace Jehu? And he answered, What peace, so long as the whoredoms of thy mother Jezebel, and her witchcrafts are so many? Now why they should translate it witchcrafts, cannot well be ima∣gined, except it were to draw the Scriptures to speak according to their preconceived opinions, for the word used there is the same we speak of, to wit, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which though Arias Montanus ren∣dereth, & veneficia ejus, that according to the Latine signification is but poysonings, or poyson making, which doth not intimate Witchcraft in that sense that is vulgarly understood, which Tremel∣lius properly renders, & praestigae ejus: and Luther renders it by the words Coeverye, and so doth the Low-Dutch: Though the pro∣per High-Dutch word for praestigiator, a Jugler, be Baut••er, which is as Calepin tells us, that Praestigiae sunt incantationes, delusiones, cujusmodi sunt, quae manuum quadam dexteritate alia apparent quam rever â sunt. Now what whoredoms or fornications had Jeze∣bel committed? Spiritual whoredomes, and not Carnal ones; for she had her self gone a whoring after Idols, and strange gods, and as much as in her lay drew the people of Israel into the same whoredoms, and for this it was that so fearful a judgment fell upon her. And what Witchcrafts (if they must be so called) had she pra∣ctised or followed? Was it any other than in setting up, maintain∣ing, and defending the Priests of Baal and of the groves, who pra∣ctised several sorts of divination, jugling, impostures, and delu∣sions, whereby they were seduced and blinded to follow and wor∣ship the false god and Idols? And from this it is plain that all her Witchcrafts were only impostures and delusions whereby the peo∣ple were led unto idolatry: and so the true signification of this word is a deceiver and an impostor, and intendeth no other kind of Witchcraft at all. And in the same sense must the word given by those we call the Septuagint which is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Pharma∣ca vel venena sua, her poysons, that is her deceits and delusions that she set up by the lying Divinations, Juglings, and Impostures of the Priests, by which the people were seduced, and blinded and poysoned with the filthy Doctrine and practice of Idol worship. And in the same sense must the words be taken in the Revelation where the words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 are used. For the Text saith: And a mighty Angel took up a stone like a great milstone, and▪ cast it into the sea, saying; Thus with violence shall that great City Babylon be th••wn down, and shall be found no more at all. And after: For thy merchants were the great men of the earth: For by thy sor∣ceries were all nations deceived. These words are spoken mystical∣ly of spiritual Babylon, in which Antichrist ruleth, who (as the A∣postle

saith) sitteth in the temple of God, and exalteth himself against all that is called god; and this is he whose coming is after the work∣ing of Satan, with all power, and signs, and lying wonders. So that it is plain that his working being by lying wonders, his Merchants must needs be lyers and deceivers, and it is these Sorceries, impo∣stures and delusions by which all Nations are deceived, and cau∣sed to err: and so is no other Witchcraft but meer lying, delusion and imposture. And to this purpose doth Dr. Hammond Paraphrase it in these words; speaking of the destruction of Babylon:

And three eminent causes (he saith) there are of this; First, Luxury which inriched so many Merchants, and made them so great. Se∣condly, seducing other people to their Idolatries and abominable courses by all arts of insinuation. And thirdly, the persecuting and slaying of the Apostles and other Christians.

And in the same sense must this word also be taken in the Galathians, which though translated Witchcraft, must needs mean imposture, deceit and de∣lusion by which people are led from the true Doctrine and Worship of Christ, to vain and lying Superstition and Idolatry, and not bodily poysoning.

6. Thus far we can find no such Hebrew word as signifieth any such kind of a Witch as Dr. Casaubon, or Mr. Glanvill intend, or labour to prove, and therefore we may proceed to the next. Only we cannot but take notice of one other text, that our English Translators have erroneously rendered, and that is this: where Sa∣muel is rebuking Saul for sparing Agag and the best of the spoil, he saith, For rebellion is as the sin of witchcraft, and stubbornness is as iniquity and idolatry: Which Tremellius renders thus: Quin sicut peccatum divinationis est rebellio: & sicut superstitio & Idola est repugnantia. And Arias Montanus gives it thus: Quia peccatum divinationis est rebellio, & mendacium vel Idolum, & Teraphim transgredi, which both are agreeable to the Hebrew word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which signifieth properly Divination. So that this place noteth, not re∣bellion against an earthly or temporal King, but against the King of Heaven; and to disobey his command, and to follow our own wills and judgments, and to persevere therein, is as odious and detest∣able, as to set up lying Divinations thereby to follow Idols and false gods: for the following the fancies of our own brains, is to follow the divinations of our own counsel, and to make an Idol, and a Teraphim of our own frail, weak and blind judgments, and to forsake the pure and perfect Law of the Lord, which ought to be a lantern to our feet, and a light unto our paths, and is spiritual rebellion, even as the divinations of Idol-priests and Idol-worship were.

6. The next word in this place of Deuteronomy is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 u∣tens incantatione, vel incantans incantatione, aut ju••gens junctio∣nes, from the root 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Sociatus est, junctus fuit alteri, copulatus est, for so Avenarius renders it. And Schindlerus saith, Incantator, vel qui consortium habet cum Daemonibus, conjurator, qui incan∣tationibus

multa animalia in unum locum consociat vel congregat, vel ne laedant associat. From whence we may note thus much:

1. That it primarily signifieth to joyn together, as in that of Ge∣nesis speaking of the Kings that went to War, All these were joyned together in the vale of Siddim, which is the salt sea. And in ano∣ther place, And he coupled the five curtains together; and in the same sense in diverse other places: by all which it appeareth, that when it is used for incantation or charming, it is because of some conjunction or coupling together.

2. It is very remarkable that in all the translations in the Poly∣glot, there is no variance, neither do Arias Montanus, Burtorfius, or Tremellius differ at all, and the Greek Translators do agree with them, who render it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and the Germane, Low-dutch, French, and Italian Translators do accord herewithal, and it is likewise so rendered in Isa. 47. 9, 12. and in other places. So that it is plain it signifieth such as took upon them by strange words and charms to prevent venemous beasts to hurt, bite or sting, and ma∣ny other wonderful things; but what they brought to pass, or ef∣fected, besides deluding and deceiving of the people and leading of them to Idolatry, is hard to determine, of which we shall speak in another place.

3. There are divers opinions concerning this incantation or charm∣ing, why it should be accounted conjunction, or association; and some, as Schindlerus and Bithner, do judge it is because they associ∣ate or bring together many Serpents or noysom Creatures into one place, and then destroy them. But this is but a conjecture, for it is by the best learned strongly disputed on both sides, whether charms and inchantments can really and truly perform any such ef∣fects, and divers instances and examples brought both ways, some for the affirmative, some for the negative, so that the matter of fact is not certainly known or granted. Others by association do under∣stand, the league or compact made betwixt the Charmer and the Devil, by virtue of which such strange things are brought to pass by them, and of this opinion was Mr. Perkins (if that Book of Witchcraft, that goeth under his name, be truly his) who strengthen∣ing his conceit with that verse in the 58 Psalm thought that he had found out an invincible argument to prove the Compact betwixt Witches and Devils, and therefore it is necessary and expedient to examine that text to the bottom to sift out the true translation, and sense of that place, which we shall do at large as followeth in these particulars.

1. Our English Translators render it thus, speaking of the deaf Adder or Asp; Which will not hearken to the voice of the charm∣ers, charming never so wisely; and in the margent, or be the Char∣mer never so cunning, where they take no notice of the conjoyning of conjunctions, and consequently none of such a league or com∣pact.

2. Tremellius gives it thus: Quae non auscultat voci mussitantium,

utentis incantationibus peritissimi, which piece of Latine were ve∣ry difficult to put into perfect Grammatical construction, because mussitantium is the plural number, but utentis and peritissimi are of the singular, which we shall leave to the censure of Criticks, and give the marginal note that is there added. Surdae] id est, calidè agentis adversus incantamenta, ut sequentia exponunt, nam aurem utram{que} ab ea obturari, &c. Of the deaf Adder]

That is to say, that acteth craftily against the incantations, as the following words do expound: For she stóppeth both her ears, by fixing one to the earth, and covering, and stopping the other with her tail;

and that Hierome, Augustine, Cassiodorus, and others do so expound the place. Whether this be true of the Asp or not is much to be doubted, for I find no Author of credit that doth averr it of his own knowledge, and the thing is very difficult to bring to expe∣riment, and the Psalmist might speak according to vulgar opinion, of which there was no necessity that it should be literally and cer∣tainly true. Further he goes on and saith, mussitantium]

That is to say, pronouncing their incantations to charm her, whispering and very low; which study of charming, lest any should think that David doth approve of them in this place, he learnedly useth the very words of the prohibition, which God laid down Deut. 18. 11. For (he saith) these fascinators in the Hebrew appellati∣on are said to consociate society, because they apply the society of the Devil to their arts.

3. Those we call the Septuagint do render it thus: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And that which is ascribed to Hierome in the eight Tome of his works printed at Ba∣sil 1525, gives two Latine versions to this, the one answering to the Septuagint which is this: Quae non exaudiet vocem incantantium & venefici incantantis sapienter. The other according to the He∣brew thus, Ut non audiat vocem murmurantium, nec incantatoris incantationes callidas. So that this maketh the meaning to be, that the deaf Asp is so cunning in stopping of her ear, that she doth not hear the voice of those that murmur, and mutter charms, though it be a Charmer that uttereth the most cunning and powerful charms: So that here is no regard had to conjoyning or associating either of Serpents together, or of the society of the Charmer and the Devil.

4 Luthers Translation of this place is remarkable, which is this, Dass sie nicht boere die stimme dess Gauberers, dess Beschwerers der wol besch weren fan. Which in English runs thus, That doth not hear the voice of the Magicians or Charmers, the Conjurors or Exorcists, that well conjure can. And agreeable to this is the translation of the Low-Dutch. So that the sense is, that the deaf Asp stoppeth her ear against the voice of the Charmers, those that have sworn together (it may be that common error and opinion had pre∣vailed so far with learned Luther, as doth appear by his exposition upon the third Chapter to the Galathians, that he believed that

the Witch, and the Devil were in compact, and sworn together) and that were most cunning in that art. But this doth but in a manner beg the question, not prove it, for all will but amount to this, that the Asp cannot be charmed, no not by those that have the greatest skill in the matter of incantation.

5. The French Translators render it thus: Lequel n'écoute point la voix des enchanteurs, ni du charmeur sort expert en charmes, Which will in no point hear the voice of the inchanter, nor of the Charmer that is expert in charms. And this proveth nothing at all of joyning societies, nor of compacts. The Italian version giveth it thus, Accioche non oda lavoce de glivoce incantatori, del venefico incantante incantationi di dotto. In English thus, Which doth not hear the voice of the inchanter, of the Witch (if that be the sig∣nification of the word venefico, a poysoner) inchanting with the in∣cantation of the learned: And this is most near the Hebrew of all the rest, and beareth thus much, That the Asp doth not hearken to the voice of the inchanter, of the Charmer which useth the charms that were framed and conjoyned by a learned Clerk: so that if as∣sociating be comprised, it must be understood of the framing and joyning of the charms, which doubtless was the composure of those that were very learned, especially if they work by a natural operation, of which we shall discourse hereafter.

6. But now we come to the Hebrew it self, which Arias Mon∣tanus renders thus, Quae non audiet ad vocem mussitantium: jungen∣tis conjunctiones docti. And in the margent thus, Quae non obtem∣perabit voce incantantium, incantantis incantationes sapienter. Which we may thus English, Which hearkeneth not to the voice of the mutterers, of the learned joyner of conjunctions. And the o∣ther thus; Which obeyeth not the voice of the Charmers, of the person charming charms wisely. So that it may mean, that the Asp hearkeneth not to the voice of those that mutter or mussitate the charms of the Charmer that doth wisely use them, or of him that is a wise Charmer. But it is needless and improper to make an half period at mussitantium, for then there will be no coherence in Grammatical construction betwixt the former and latter part of the verse: and therefore according to the order of Grammar, it should be rendered thus: Quae non audiet advocem mussitantium incantati∣ones, docti incantantis. And so the meaning is plainly this, that the Asp doth not hearken to the voice of those that mutter the charms of a learned Charmer. And so there is no intimation of association or compact either one way or another, but it doth meerly imply that the Asp doth resist and frustrate the charms of the mutterers that use them, though they be wise in the using of them, which doubtless is the most genuine rendring, and the true meaning of the place: or else it may be thus aptly translated: Quae non audiet advocem mussitantium conjunctiones jungentis docti; That is thus, Which hearkeneth not to the voice of those that mutter the Con∣junctions of a learned Joyner. So this way the sense will be, that

she resisteth the Charms, or Conjunctions of the learned Joyner or Framer of them, and consequently that it hath not respect, either to the associating or gathering of the Asps into one place, or an association or compact betwixt the Charmer and the Devil, which are both beg'd, and too far fetcht, and cannot be intended proper∣ly in this Metaphor. But it (if thus Translated according to Arias Montanus) referreth punctually and properly to the cunning and wise composure of the letters and words used in the Charm, that if they had been never so cunningly contrived, or joyned together by those that had the greatest skill of all others in framing and com∣posing of charms; yet were they utterly inefficacious against this kind of Serpent. And so we conclude this, having as yet found no such Hebrew word as signifieth a Witch in the vulgar sense and common acceptation.

7. Another word that followeth in this place of Deuternomy is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 requirens Pythonem, which what it meaneth is more ob∣scured, and erroneously translated, than any of the rest. And this our English Translators have ignorantly or wilfully, but however erroneously rendered in all the places where it is used, to be one that hath a familiar spirit. From whence note these things.

1. This word, as Buxtorfius, Schindlerus, and Avenarius observe, hath two significations, the one is, uter vel lagena, the other Py∣thon, and so saith learned Masius, significat vero vox Ob utrem vel lagenam;

From whence the Jewish Nation did call those Devils which did give answers forth of the parts of Men and Womens Bodies, Ob, and in the plural number Oboth; As it is only once for bottles used in that of Job, Behold, my belly is as wine that hath no vent, it is ready to burst like new bottles.

And to the same pur∣pose speaketh Schindlerus in these words:

From thence it seem∣eth to be called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Pytho, because those that had it, or were possessed with it, being puft up with wind, did swell like blown bladders, and the unclean spirit being interrogated did forth of their bellies give answers of things past, present, and to come, from whence also they were called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ventriloqui, speakers in the belly, or out of the belly.

So that in the sense of these men, it was a De∣vil or Spirit that spoke in them, as though they had been essenti∣ally and substantially possest with a Demon; so prone were they to ascribe all things (almost) unto the Devils power, not considering that they had no other Devil, but that of Imposture and Delusion, as we shall shew anon with unanswerable arguments.

2. The most or all the translations in the Polyglott do render it Pythonem, vel spiritum Pythonis in this place of Deuteronomy, and other places: But what is to be understood by Python, or the Spi∣rit of Python is as difficult to find out, as the meaning of the He∣brew word Ob, because it must be digged forth of the rubbish of Grecian lies: For some will have it to be derived from the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, à consulendi & interrogandi usu. But that they were called so rather from the Epithete given to Apollo, who (as

the Poets fabled) did soon after Deucalions flood slay the Dragon Python, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, so called a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 quod est putrescere, because he was said to be bred of the putrefaction of the Earth; and so he was called Apollo Pythius, and those that kept the Oracle at Delphos, and gave answers, were called Pythii vates, and the Oracles Ora∣cula Pythia: as may be seen in Plutarch, Thucydides, and Lucian: and Suidas and Hesychius say, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 dicebatur etiam Daemonium cu∣jus afflatu futura praedicebant, & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, è ventre hariolantes: From whence Pythius Apollo came because of slaying the Dragon, nam 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 putrescere significat, ut est in his carminibus.

—〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. —Sic inde precatus Apollo est: Putrescas tellure jacens campoq feraci.

And from hence were the Pythian Games instituted:

Neve operis famam posset delere vetustas, Instituit sacros celebri certamine ludos Pythia perdomitae serpentis nomine dictos.

Though, if we will believe Natalis Comes and some others, it was not a Serpent or Dragon that Apollo slew, but a man whose name was Python, and his sirname Draco, and from that Victory Apollo was called Pythius, and those that kept his Oracle at Delphos were called Pythios vates, Pythian Priests, or Diviners of Python. So that all that can be gathered from hence is, that to have the Spirit of Python, was to undertake such Divinations, as the Priests used at the Pythian Oracle at Delphos, and that was no more in truth and effect, but Cheaters and Impostors.

3. Those that we call the Septuagint expressing the manner of the performance of this kind of Imposture do (as Masius confesseth, and is true) constantly call them by the name of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because they did speak forth of their Breasts or Bellies, that was by turn∣ing their voices backwards down their Throats, which some of the Latines imitating the Greek word have not unfitly called them ven∣triloquos, that is, speaking in their Bellies. And that there were such in ancient times is witnessed by Plutarch, who saith, speaking of the ceasing of Oracles, thus:

That it is alike foolish and childish to judge that God himself, as the Engastrimuthoi, (that is to say, the Genii hariolating forth of the Belly) which in times past they did call Eurycleas, now Pythonas, hiding himself in the Bodies of the Prophets, and using their mouth and voice as instruments, should speak.

From whence we may note these things. 1. That in Plutarch time who lived in the Reign of Tra∣jan, there were of these persons that could speak (as it were) forth of their Bellies. 2. That though Plutarch was a very learn∣ed, sagacious person, yet he either knew not, or else concealed the manner how these ventriloquists performed this speaking in their Breasts or Bellies, it being nothing but a cheat and artificial impo∣sture, as we shall shew anon, of whom his learned Translator Adri∣anus

Turnebus, and of these vanities speaketh thus.

Therefore (he saith) we condemn all sorts of Divinations which are not re∣ceived from the sacred writings, and do judge them to have been found out, either by the craftiness of men or the wickedness of Devils; but we rejoice to our selves that being Divinely taught, we here see far more than the most learned Plutarch did, who be∣held but little light in this his disputation of the defect of Oracles.

3. We may note that these words (that is to say, the Genii hari∣olating forth of the Belly) which we have inclosed in a Parenthesis, are not found in the Greek written by Plutarch, but are only added as the conjecture of Turnebus. 4. Plutarch doth hold it childish to believe that God doth hide himself and speak in the belly of these couzening Diviners, and therein though an Heathen was wiser than many that profess Christianity now, who believe it to be some Spirit, when it is nothing but the cunning Imposture of those per∣sons, that by use have learned that artifice of turning their voices back into their Throats and Breasts. 5. As to matter of fact it is manifest that in the time of Plutarch there were those that practised this cunning trick thereby to get credit or money by the pretence of Predictions and Divinations, and such an one doubtless was the Woman at Endor, and the Maid mentioned in the Acts of the Apo∣stles, of which we shall speak presently.

Also Tertullian a grave Author, affirmeth that he had seen such Women that were Ventriloquists, from whose secret parts a small voice was heard as they sate, and did give answers to things asked. And so Caelius Rhodiginus doth write that he often saw a Woman Ventriloquist at Rhodes, and in a City of Italy his own Country, from whose secrets he had often heard a very slender voice of an unclean Spirit, but very intelligible, tell strangely of things past or present, but of things to come for the most part uncertain, and also often vain and lying; which doth plainly demonstrate that it was but an humane artifice, and a designed Imposture.

But most notable is that story related by Wierus from the mouth of his Sons who had it from the mouth of Adrianus Turnebus, who did openly profess that before-time he had seen at Paris a crafty fellow very like Euricles mentioned by Aristophanes, who was called Petrus Brabantius, who as oft as he would, could speak from the lower part of his Body, his Mouth being open, but his Lips not moved, and that he did deceive many all over by this cunning, which whether it be to be called an art, or exerci∣tation, or the imposture of the Devil is to be doubted. And further relateth that at Paris he deceived a Widow Woman, and got her to give him her Daughter in Marriage, who had a great Portion; by counterfeiting that his so speaking in his Breast, or Belly, was the voice of her deceased Husband, who was in Purgatory, and could not be loosed thence, except she gave her Daughter in Marriage unto him: By which deceitful knavery he got her, and about six Months after, when he had spent all

her Portion, the Wife and Mother-in-law being left, he fled to Lions: And there hearing that a very rich Merchant was dead, who was accounted living a very wicked man, who had gotten his riches by right and wrong; this Brabantius goeth to his Son called Cor∣nutus, who was walking in a Grove or Orchard behind the Church-yard, and intimateth that he was sent to teach him what was fit for him to do. But while that he telleth him that he ought rather to think of the Soul of his Father, than of his Fame, or Death; upon the suddain while they speak together a voice is heard imitating his Father's: Which voice although Bra∣bantius did give out of his Belly, yet he did in a wonderful man∣ner counterfeit to tremble: But Cornutus was admonished by this voice, into what state his Father was faln by his injustice, and with what great torments he was tortured in Purgatory, both for his own, and his Sons cause, for that he had left him the Heir of so much ill gotten goods, and that he could be freed by no means, unless by a just expiation made by the Son, and some con∣siderable part of his goods distributed to charitable uses unto those that stood most need, such as were Christians made Cap∣tives with the Turks. Whereupon he gave credit to Brabantius, with whom he discoursed, as a Man that was to be sent by God∣ly persons to Constantinople to redeem the prisoners, and that he was sent unto him by Divine Power for the same purpose. But Cor∣nutus, though a Man no way evil; and although having heard these things, he understood not the deceit: yet notwithstanding because of the word, that he should part with so much money, made answer that he would consider of it, and willeth Braban∣tius to repair the day following to the same place. In the mean time being staggered in his thoughts he did much doubt, in re∣spect of the place, where he had heard the voice, because it was shadowy, and dark, and subject to the crafty treacheries of Men, and to the Eccho. Therefore the next day he leadeth Brabanti∣us into another open plain place, neither troubled with shadows nor bushes. Where notwithstanding the same tale was repeated, during their discourse, that he had heard before: This also being added, that forthwith six thousand Franks should be given to Brabantius, that three Masses might be said every day, to redeem his Father forth of Purgatory; otherwayes that there could be no redemption for him. And thereupon the Son obliged both by conscience and religion, although unwillingly, delivers so many to the trust of Brabantius; all lawful evidence of the agreement and performance being utterly neglected. The Father freed from the fire and torments afterwards hath rested quiet, and by speak∣ing did not trouble the Son any more. But the wretched Cor∣nutus, after Brabantius was gone, being one time more pleasant than wonted, which made his Table-companions much to won∣der; and forthwith opening the cause to them inquiring it, he was forthwith so derided of all, because that in his judgment he

had been so beguiled, and cheated of his money besides, that within few days after he died for plain grief, and so followed his Father to know the truth of that thing of him.

But to make this more plain and certain, we shall add a Story of a notable Impostor, or Ventriloquist, from the testimony of Mr. Ady; which we have had confirmed from the mouth of some Courtiers that both saw and knew him, and is this:

It hath been (saith he) credibly reported, that there was a Man in the Court, in King James his days, that could act this imposture so lively, that he could call the King by name, and cause the King to look round about him wondering who it was that called him, whereas he that called him stood before him in his presence, with his face towards him: but after this Imposture was known, the King in his merriment would sometimes take occasion by this Impostor to make sport up∣on some of his Courtiers, as for instance; There was a Knight belonging to the Court, whom the King caused to come before him in his private room (where no Man was but the King, and this Knight, and the Impostor) and feigned some occasion of serious discourse with the Knight; but when the King began to speak, and the Knight bending his attention to the King, suddenly there came a voice as out of another room, calling the Knight by name, Sir John, Sir John, come away Sir John; at which the King began to frown that any Man should be so unmannerly as to molest the King and him: And still listning to the Kings discourse, the voice came again, Sir John, Sir John, come away, and drink off your Sack; at that Sir John began to swell with anger, and looked into the next rooms to see who it was that dared to call him so importunately, and could not find out who it was, and having chid with whomsoever he found he returned again to the King. The King had no sooner begun to speak as formerly, but the voice came again, Sir John, come away, your Sack stayeth for you. At that Sir John began to stamp with madness, and looked out, and returned several times to the King, but could not be quiet in his discourse with the King, because of the voice that so often troubled him, till the King had sported enough.

I my self also have seen a young man about 16 or 17 years of age, who having learned at School, and having no great mind to his Book, fell into an Ague; in the declination of which he seemed to be taken with convulsion-fits, and afterwards to fall into Trances, and at the last to speak (as with another small voice) in his Breast or Throat, and pretended to declare unto those that were by, what sinful and knavish tricks they had formerly acted, or what others were doing in remote places and rooms. So that presently his Father and the Family with the neighbourhood were perswaded that he was possest, and that it was a spirit that spoke in him, which was soon heightned by Popish reports all over the Countrey. But there being a Gentleman of great note and understanding his Kins∣man caused him to be sent over unto me, to have mine opinion whe∣ther

it were a natural distemper or not. The Father and the Boy with an old cunning Woman (the made creature to cry up the cer∣tainty of his possession, and the verity of a spirit speaking in him) came unto me, who all appeared to my judgment and best reason fit persons to act any designed Imposture. The Father having been one that had lived profusely, and spent the most of his means, be∣ing sufficiently prophane and irreligious: The Boy by his face appearing to be of a melancholy complexion, and of a subtile and crafty disposition; the Woman cunning, who would have for∣ced me to believe whatsoever she related, thinking to impose upon me as she had done upon others. I presently judged it to be neither natural disease, nor supernatural distemper, but only knavery and Imposture, and so made the Woman silent, and told her she was a cheat∣er, and deserved due punishment, and that what she told, were the most of them lies of her own inventing; and told the Father and the Son that I could soon cast forth all the Devils that he was posses∣sed with; but then I must have him in mine own custody, and none of them to come near him nor to speak with him. A long time I expected to have seen him in one of his fits, but his Devil was too timerous of my ster•• countenance and rough carriage. Well after they three had consulted together, the Lad by no means could be gotten to stay with me, no not for that night, nor be prevailed with again to be brought into my presence; but away they went the Lad riding behind his Father, and when about a quarter of a mile from the Town the Father turned the Horse to come back again unto me, the Lad leapt from off the Horse, and run away crying from the Townwards as fast as he could. They went that night to a Po∣pish House where were concourse of people sufficient, and many tales told of the Divinations of the spirit in the Boy, but not one word either of me or against me. Soon after the Gentleman that was of kin to the Boy came over, and I gave him satisfaction that it was a contrived cheat, and after he returned, he would have prevailed with them to have sent the Boy to me, but by no means could effect it; and so he never after gave any regard unto them, and soonafter it vanished to nothing.

I my self also knew a person, in the West-riding of Yorkshire, who about some forty years or above, to have made sport, would have put a Coverlet upon him, and then would have made any be∣lieve (that knew not the truth) that he had a child with him, he would so lively have discoursed with two voices, and have imitated crying and the like. And also the said person under a Coverlet, and coming upon all four would so exceeding aptly, even to the life, have acted a skirmish betwixt two Mastiffs, both by grinning, snarling and all other motions and noise, that divers understanding persons have been deceived and verily believed that there were two Mastiffs under the Coverlet, until their eyes have convinced them of their error: So delusive may art or cunning be, being seconded by use and agility.

I also have sometimes seen a person that lived in Southwark near London, who holding his lips together, and making no sound or noise at all, would notwithstanding have, by the motion of the muscles of his face, and the agitation of his head and hands and other gesticu∣lations of his Body, made any of the beholders understand, what tune he had modulated in his fancy, which was very strange and pleasant to behold, and that which I could not have believed if I had not seen it.

We might hereunto add the Story of the pretended sleeping preacher, who had drawn many into admiration and belief that he did it either by Divine inspiration or vision, and yet was but a voluntary cheat and a delusive Imposture, as may be seen at large in Stowes Chronicle. We have been thus tedious in giving these ex∣amples, that it may appear how improperly Men fly to supernatu∣ral causes to solve effects by, that are and may be performed by na∣tural means; and that Men need neither fetch a Devil from Hell nor a Soul from Heaven to solve these effects that mens cunning, art and craft are able to perform.

4. Next the more fully to explain this we may consider the place in the Acts which is rendred thus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of which the learned and judicious Isaac Casaubon saith thus:

An ancient interpreter readeth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and the Syrian version ren∣dereth spiritum divinationis. It may be quere'd, seeing Apollo is understood, why S. Luke doth use the Epithete of him rather than the proper name: And the reason is because the ancients did call the Ventriloquists 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Pythonists.

And it is plain that it was Divination, that was telling of secret things, whether past, present or to come, that the Maid pretended and undertook: for the text saith, Which brought her masters much gain by soothsay∣ing, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, by Vaticination. Beza in his Latine transla∣tion saith in his Marginal Notes,

That that Spirit of Oracling, was only an expression alluding to the Idol Apollo, which was called Python, and gave answers unto them that asked, namely, by the Priests that belonged unto it, of which Idol the Poets feigned many things; so that they that had the Imposture of Divi∣nation were said by the Heathen to be inspired by the spirit of Apollo. And in this place of the Acts, S. Luke speaketh after the common Phrase of the Heathen, because he delivereth the error of the common people, but not by what instinct the Maid gave Divinations; for it is certain that under the Mask of that Idol, the Devil plaid his deluding pranks, and this spirit of Apollo was nothing, but as much as to say, an Imposture, or deluding trick of the Devil practised by the Priests of Apollo.

So much saith Be∣za, who plainly expoundeth,

That that Spirit of Divination or Oracling, was only a Devilish deluding Imposture, and not a fa∣miliar Devil as many do fondly imagine: And whereas it is said in the verse following, that S. Paul did cast that Spirit out of the Maid, it was, that he by the power of the Gospel of Jesus re∣buked

her wickedness: so that her Conscience being terrified, she was either converted, or else at the least dared not to follow that deluding craft of Divination any longer: as when Christ did cast out seven Devils out of Mary Magdalen, it is to be understood that he did convert her from many devilish sinful courses in which she had walked.

Thus far learned Beza and Mr. Ady, who both seem to understand no other Demon in the case than only a crafty and devilish Imposture and Cheat, and most certainly it could be nothing else.

5. But to come to the stress of the business, these things are to be considered. 1. Some thought that they were really, and essen∣tially possessed with an evil spirit that did speak in them and gave forth answers, and this is the most common, though most false opi∣nion: which if it were true, it maketh nothing for those familiars that are ascribed to our Witches, for by that they mean a visible Devil without them in the shape of a Dog, a Cat or the like, and both these are equally absurd and false, as we shall shew anon. 2. Some thought that an evil spirit ab extra did but work upon their minds, and so inspired them with these Divinations, and this seems to have been the opinion of Plutarch and some others of the Heathen. 3. But others (which is that which we affirm) did hold that they were but counterfeiting deluding Impostors, and what they did was only by Ventriloquy, Jugling and confederacy, and that all their pretended Divinations and predictions, were no∣thing but lying conjectures and ambiguous equivocations. But to open it fully we must conceive that they did pretend and take up∣on them to foretel and declare things to come, which notwith∣standing were but false forgeries and lies: for if they had really had any certain foreknowledge of things to come, then when Jehu was made King, and in subtilty pretended to sacrifice to Baal, and so got together all the Priests to sacrifice, if these base, lying, cheat∣ing Impostors had really had any skill in Divination, then they might have known, that their calling together was not truly to advance their Idolatry, but to take away their lives; and it may safely be concluded that those that could not foresee the danger threatning their own lives, could not truly foretel contingent ef∣fects to others; and though the Scripture give us many such exam∣ples as these, yet to eschew prolixity this may suffice to evince that all their pretended predictions were nothing but conjectures, or ly∣ing forgeries.

And as they did take upon them to foretel things to come, so this Woman of Endor, and in likelihood the rest, did pretend to do it by raising up, or causing to ascend those that were dead to give an∣swers of the things demanded.

Now therefore the state of the question will be, whether this Woman had really a familiar or supernatural spirit that gave her answers, or that she raised such an one, or that only she was a de∣ceiver and Impostor that could cast her self into a Trance, and so

speak in her Breast, or that she had a place contrived for the pur∣pose (as they had at the Oracle at Delphos) by which means she could speak, as in a Bottle or hollow cavity, and had other Con∣federates sutably fitted to accomplish her design. Here we shall on∣ly speak as to the significancy of the words relating to this matter, and shall handle the History of the matter of fact elsewhere: And in the first place we allow and grant that she had the cooperating power of the Devil, in her mind and will, leading her to take up∣on her to foretel things to come, of which she was utterly igno∣rant: so that we grant her under a spiritual league with the De∣vil, as all wicked persons are, but we deny that she had any other familiar spirit, but only the spirit of delusion and Imposture, as we shall make good by these arguments.

1. Because the word sometimes signifieth the persons pretending to be skilful in this sort of Divinations; for so the Woman saith unto Saul: Behold thou knowest what Saul hath done, how he hath cut off 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Pythones, that is, the persons that pretended, and practised that kind of Divination. And so again in that of Isaiah: And thy voice shall be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sicut Pythonis as the voice of one that useth this kind of Divination. So that it is clear that the act is ascribed unto, and was performed by the persons practising this couzening craft, and not unto a familiar or Devil.

2. Sometimes it is taken for the means that they pretended they performed it by, as in Sauls deluded and despairing sense; for he saith, Divina quaeso mihi 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Pythone, vel per Pythonem, and cause to ascend whom I shall name unto thee. So that he vainly thought that she could call up, and make to ascend whomsoever he should name, so blind and deluded was he when the spirit of the Lord was departed from him, and was justly delivered up to believe lies, be∣cause he had not received the love of the truth.

3. It doth not appear that she had any familiar spirit, or called up any; for the name that is there given her is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Domi∣nam Pythonis vel utris; the Mistriss of the Bottle, or of the Ora∣cle, for Saul saith, seek me a Woman that is Mistriss of the Bottle, or of the Oracle, for so it must signifie, if it be genuinely and fitly translated; and his servants tell him, that at Endor there is a Wo∣man that was Mistriss of Ob, the Bottle or Oracle. For though some translate it mulier habens Pythonem, or as Tremellius, mulier praedita Pythone, it will but reach thus much, that she was possessed of or had in her power, this Ob, Bottle, or Oracle, that could be nothing but the fit contrived place to give answers, as they did at the Ora∣cle. For if they meant that she had a familiar spirit in her Belly, then it was possest of her, more than she could be said to be possest of it. But there is another Text that doth fully agree with this, and will help to explicate it, and is this, speaking of the destruction of Nineveh or the Jewish Nation, and the causes of it: Because of the multitude of the whoredoms of the welfavoured harlot, the Mistriss of Witchcrafts, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Domina vel patrona, the Mistriss, or

Patroness of Juglings and delusions. So that in propriety of lan∣guage she of Endor is called the Mistriss of Python or Oracle, be∣cause she could play the couzening feats that belonged unto it.

4. Amongst all the several ways of Idolatry that Manasseh set up, or caused to be set up, this is one 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, & fecit Pythonem, or fecisset{que} Pythonem, he made Ob, or Pytho; and though Translators have been much perplexed, and hard put to it, to give a signifi∣cation agreeable to their preconceived opinion, yet have they, were it right or wrong, brought it to their minds, though it be utterly false and erroneous; for Tremellius renders it, instituit{que} Pythonem, which though pretty near, yet is altogether short of the propriety, and the most of the rest have run quite Counter; but our English Translators the worst of all others, who give it, and dealt with a familiar spirit. When it is plain that this word must be taken in this place, as it is in the third verse of this Chapter, he made groves, fecit{que} lucos, because the words are both from the same root which is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 fecit, confecit, per••ecit, and so it is, and must be taken in other places; and is especially manifest in these. God said to Noah, make thee an Ark of Gopher wood, and after, a window shalt thou make to the Ark. The Psalmist saith: But our God is in heaven, he hath done whatsoever he pleased, and again, To him who alone doth great wonders. We might add forty places more, where the word is used that cometh from this root and hath the same punctual signification; so that from hence we may con∣clude, 1. That Manasseh could not make a Devil nor a Spirit, and therefore that the word Ob doth not intend nor bear forth any such matter in true and genuine signification. 2. That he could not make a Man or Woman, and therefore the word properly doth signifie neither. 3. That he only could make, and cause to be contrived the Groves, in such as order, ar the Idol-Priests might direct, as most fit for them to play their couzening and Jugling feats and delusions in. So he might make or cause to be contrived the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or place for the Oracle, and prepare those knacks and implements, wherewith and in which place the Diviner might ei∣ther by him, or her self, or with the help of confederates bring to pass strange things, which they made the blind and ignorant people believe were performed by the God worshipped in and by those Idols, or by Demons and Spirits, or the calling up of the dead. When in truth there was nothing at all performed, but ei∣ther in raptures, feigned and forced Furies, Trances; and thereby lying predictions and ambiguous equivocations were uttered, where∣by the people were deluded and drawn unto Idolatry: or by gi∣ving dark and obscure responsions by Ventriloquy, speaking in Bot∣tles, or through hollow Pipes and cavities, whereby they did peep and mutter; or lastly by having knavish confederates hidden in secret, and cunningly contrived places, and suitably habited to per∣sonate those that were desired to be raised up, as is most probable in this Woman of Endor and the forged and pretended Samuel: So

that there was no Devil nor familiar but a couzening Knave or a Quean, more crafty than the Demons themselves.

5. That they had no familiar Spirit is manifest, if we consider the manner how they carried themselves in these cheating actions and performances, for the Prophet tells us thus: And when they shall say unto you, seek unto 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ad Pythones, unto Oraclers, and unto Wizards that peep, and mutter; If they had a familiar Spi∣rit or Demon, what need they chirp, peep, or mutter? could it not speak loud and plain enough? Yea doubtless it could if they had any such, but it is to conceal their own deceit and knavery, lest it should be found forth and discovered: And without such chirp∣ing and muttering they could neither perform their Jugling delu∣sions, nor keep them from being known, and derided. Tremellius his note upon this place is very remarkable:

The Prophet (saith he) aggravateth the heinous crime of those Witches from the va∣nity of those Divinations, which the very manner of them be∣trayeth: those seducers have not so much wit, that they dare speak to the people the thing they pretend to speak in plain and open terms, with an audible clear voice, as they that are Gods Pro∣phets, who speak the word of God as loud as may be, and as plain as they can to the people; but they chirp in their Bellies, and very low in their Throats, like Chickens half out of the shells in their hatching.

And this doth plainly declare their knavery and cheating Juglings. The same Prophet in another place speaking of the destruction, and bringing low of Jerusalem he saith: And thou shalt be brought down, and shalt speak out of the ground, and thy speech shall be low out of the dust. And thy voice shall be as of a Pythonist, Ob, or as of an Oracler, out of the ground, and thy speech shall whisper, peep or chirp out of the dust. The word there, and in the former place used is from the root, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 garrivit more avium, he hath peeped or chirped like a Bird. Now this doth plain∣ly allude to these kind of Pythonists, or Oraclers, who in giving their Oracles, or Divinations, did speak out of the ground, that was from hollow Vaults and Caves contrived on purpose for them to perform their tricks in, and such a place as this, called in the He∣brew Ob, did Manasseh make and prepare, And thy speech shall be low out of the dust, like these deceivers who fall into Trances, and lie upon their faces the better to conceal and hide their Impostures, and so do change their voice, and mutter as it were out of the dust, thereby to make the people believe that it is the Demon's or Spirits voice that speaketh in them, when it is nothing but their own counterfeiting. And thy voice shall be like one of these Ora∣clers, out of a low and hollow place, to whisper and chirp like a Chicken coming forth of the shell, the more to make them believe that it is the voice of a Spirit, and not their own, by craft and cunning altered and changed. Upon which place learned and ju∣dicious Calvin saith thus much:

For the voice of them, who be∣fore were so lofty and cruel, he compareth to the speech of Py∣thonists,

who when they did utter the Oracles, did give forth I know not what kind of murmur, from some low and dark place under the earth.

8. The next word that followeth in this place of Deuteronomy is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from the root 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 novit, sivit, proprie est (ut Avenarius inquit) mentis & intellectus. Which word our Translators (contrary to their usual custom) have kept a constancy in, and alwaies have ren∣dered a Wizard, a name (as we conjecture) not improper, for we, in the North of England, call such as take upon them to foretel where things are that have been stoln, or to take upon them to help Men or Goods, that the vain credulity of the common people have thought to be bewitched, we (I say) call them Wise Men, or Wise Women, without regard had to the way or means by which they undertook to perform these things. Divers others do render it scio∣lus, which is proper and consonant to the former. The other Translations that we have either seen, or were able to understand, are so uncertain, various, wide and wilde, that it were lost labour to examine or recite them; and the word Wizard (though a gene∣ral one) is the most proper that we can find. But we must con∣clude, that hitherto we find no such word as signifieth a Witch in that sense we have allowed, and endeavoured to confute.

9. The last word mentioned in this Text of Deuteronomy, is a Necromancer, or one that consulteth with the dead. Now whe∣ther this were some special kind of Divination, or but a compre∣hension of all the kinds, being but in all their several sorts, a lead∣ing of the people to inquire of dumb and dead Idols, may be a great and material question. And though no Interpreter or Commenta∣tor that we have seen, read, or do remember, do hint at any such matter, but still strike upon the common string, that it should be some kind of Magick, whereby they could make the dead ap∣pear, and consult with them: yet notwithstanding all this we cannot but propose our doubts in these reasons following.

1. Moses in this Text doubtlesly did not set down all the par∣ticular sorts of Divinations and Impostures used amongst the Hea∣then, for that had hardly been possible, but the chiefest kinds of them. And this is not rationally probable that he would do it by a Tautology, or repetition of the same thing twice. For inquir∣ing of the dead, or consulting with them, was intended in the word Ob, and the Woman of Endor said; Whom shall I raise up, or cause to ascend unto thee? Whereby it appeareth that she pretended (and also Saul vainly believed, who said; Divine unto me in or by Ob) that she could cause the dead to ascend, and to have an∣swers from them of things to come, as is manifest in the Story of the pretended apparition and prediction of Samuel. And so this thing should be twice repeated in this place, which is not probable that Moses would have done.

2. He doth not forbid these several sorts of Divination only be∣cause they were evil and unlawful in themselves (for some of them

might be lawful, and performed by natural or artificial means) but because of the thing they all centred in, and the end they all tend∣ed to, which was to lead and draw the people to inquire of and to serve deaf, dumb and dead Idols. For though the Idols were Silver and Gold, the work of Mens hands, and had eyes and saw not, ears and heard not, feet and walked not, mouths and spoke not, neither was there breath in their Nostrils: And though the com∣mon people could not but know this, for as Isaiah saith they were so blinded that, None considereth in his heart, neither is there knowledge or understanding to say, I have burnt part of it in the fire; yea also I have baked bread with the coals thereof, I have roasted flesh and eaten it, and shall I make the residue thereof an abomina∣tion? shall I fall down to the stock of a tree? Yet notwithstand∣ing were they so deluded by the crafty Impostures, and subtile Di∣vinations of all the several sorts of these Jugling Priests, that they ran to ask counsel at these dead Idols, who (as they falsly perswad∣ed the people) did inspire them, and gave them answers, when the Idols were all dead things, and gave no answers at all. And this is that consulting with the dead, that all these couzening Priests did draw the people unto, and therefore in general is here for∣bidden.

3. The words of the Prophet, where he saith [And when they shall say unto you, seek unto them that are Ob or Oraclers, and unto wizards that peep, and that mutter: should not a people seek unto their God? for the living to the dead?] do fully prove as much; for the sense must be this: That the people of God ought to seek unto their own God, who was and is a true and a living God, and to his Law & Testimonies, and not to those peepers and mutterers that seek counsel of the dead Idols only; and doubtless this is the true mean∣ing of consulting the dead.

4. This exposition includeth no absurdity, nor bringeth any in∣convenience, and is genuine, and not wrested; whereas the other doth hurry in a whole heap of most absurd doubts, questions and opinions. But if in this exposition we be Heterodoxal, we crave pardon, and referr it to the judgment of those that are learned, of what perswasion soever they be.

10. Another word that is used in divers places of Scripture is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which though Avenarius doth derive from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 stilus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 cla••sit, yet the learned person Masius saith, Est autem ali∣arum nationum vocabulum, ab Hebraea lingua alienum & peregri∣num, usurpatum tamen ab Hebraeis. And also the judicious Polanus is of the same opinion, that it is a word strange and foreign from the Hebrew language. The Translators are all so various about the proper derivation and signification of it, that it were but lost time and labour to recite them: But it is manifest that it was a general word for one that was skilful in all, or divers sorts of these Divi∣nations, and might best be constantly rendred magos, and that for these reasons.

1. It is the opinion of Masius and Mr. Ady that it is a general word, and signifieth one that hath skill in many of these kind of arts, (if they may be so called) the latter of which saith thus:

It is taken in the general sense for magus a Magician; that hath one, or all these crafts or Impostures.

And the former quoting the sen∣tence of Rabbi Isaac Natar, saith: Hoc nomine vocatos esse ab He∣braeis quosvis, qui inter gentes singularem prositebantur sapientiam; praesertim cùm ea ad superstitionem pertineret.

2. Because that in Exodus 7. 13. those that there are called Ha∣chamim and Mechassephim, that is sapientes & praestigiatores, as Tre∣mellius renders it, which is most proper and genuine, are there cal∣led Hartummim Mezeraim, that is Magos Aegypti, the Magicians of Aegypt; by which it appeareth plainly that it is a general name, and may most properly be rendered a Magician.

3. It may most properly be taken for a Magician, because those that acted before Pharaoh are called by that name, and excepting their opposing of Moses, and their superstition, it doth not appear that they dealt with unlawful Magick, as we shall prove undeniably hereafter.

11. There is also another word which is used in divers places, which is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 mussitavit, he hath muttered, or murmured, and is taken generally for any kind of murmuring for any cause whatso∣ever, as in this place, But when David saw that his servants whi∣spered. And again, All that hate me, whisper together against me. And in another place: Fuderunt submissam orationem, a low whis∣pering prayer. In which places it is taken for any kind of low speak∣ing, whispering or muttering. Of this we may observe these things.

1. Sometimes by a Metonymie it is taken for a low and modest speech, the art of Oratory, or Eloquence, as Isaiah 3. 3. & in∣telligentem vel peritum eloquentiae, and sometime for an ear-ring in∣a••ris, as in the 20. verse of the same Chapter.

2. It is also ascribed unto Charmers or Inchanters as in the Psalm, That doth not hearken unto the voice of the charmers: Where it is plain that all Charmers were whisperers and mutterers, but not on the contrary, that all whisperers or mutterers are Charmers.

3. And whereas our English translation readeth it, Surely the serpent will bite without inchantment, and a babler is no better; It may as well be read, as Arias Montanus translates it, Si mordeat serpens in non susurro, vel abs{que} susurro, If the Serpent bite with∣out hissing, or sibilation. And Schindlerus to the same purpose: Si mordebit serpens abs{que} incantatione, vel murmure, id est sibilo. And so Avenarius: Si mordeat serpens abs{que} susurratione, id est abs{que} sibilo. And though Tremellius, and the whole troop of Translators do render it, as our English Translators do, yet that will not make sense: for it would inferr that as a Serpent will bite except it be charmed, so will a babler do also. But who ever heard of a bablers being charmed? So that truly considered that cannot be the sense of the place.

But if it be taken exactly according to the Hebrew, then the sense runs thus, If the Serpent bite without, or in not hissing, and ex∣cellency is not to him that hath a tongue; that is, The Serpent doth hurt with his biting, without making a noise with his tongue; but a babler doth make a noise, but effecteth nothing, or speaketh to no purpose.

4. There is another Text in Jeremy which is commonly render∣ed thus: For behold I will send serpents, cockatrices among you, which will not be charmed, and they shall bite you, saith the Lord. But it may be as fitly read, To whom there is no hissing, and they shall bite you. And whether way soever it be read, the sense is good; that is, their enemies shall be so fierce and cruel, that no words can stay or appease their fury; or that they shall be so sly and cunning, that they shall destroy you, before they speak, or give you warning: And whether way soever it be, there is a pronoun in the Hebrew which is superfluous, a thing that is usual in that language.

5. But if in both places it be taken for charming, yet will it not prove the being and existence of such a kind of Witch, as we have denied and confuted; nor doth it shew any fit appellation for such a one.

12. Moreover there is another word as much mistaken, and as falsly translated as any of the rest, and that is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Inflammatus est, flammescebat, and is understood a shining brightness, as in the Psalm: Who maketh his Angels spirits: his ministers flaming fire. And in another place, & inflammabit ••os dies veniens; The day cometh that shall burn as an oven. From whence we may note these things.

1. From this root doth come 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Flamma, Metaphorically (as Schindlerus saith) a polished and shining piece of Metal, as a Sword or the like. But Avenarius tells us, it is, Flamma rutilans, lamina fulgens & vibrans; as, And he placed at the East of the gar∣den of Eden, Cherubims, and a flaming or bright shining sword which turned every way, to keep the way of the tree of life. And in a∣nother place, The horseman lifteth up the bright sword, and the glittering spear. Both places plainly shewing that it signifieth Metal so polished, that when it is shaken in the light, or shining of the Sun, and moved quickly, it doth then glitter like a red and shining flame.

2. There is also the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Involvit, velavit, arcanum, and the like which the vulgar Latin do attribute to Pharaohs Magici∣ans, when our translation saith, And they did in like manner with their inchantments: It is & fecerunt similiter per sua arcana, think∣ing the word there had been derived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 arcanum, when it is from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Flamma, lamina; a polisht and bright piece of Metal.

3. In all the places of Exodus where mention is made of the Magi∣cians, that they did in like manner with their inchantments, the word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which if truly rendered, is this: And they did in like

manner with their bright, glittering lamens, or plates of Metal. And how the Translators could hale it by head and shoulder to signifie Inchantment, cannot be conjectured; but because the Magicians are there called, sapientes & praestigiatores, Wise Men and Juglers, they vainly thought that they wrought by a secret compact with the Devil, and so all must be done by their imagina∣ry Witchcraft and inchantment, when it is plain that what they did was by natural Magick, and sleight of hand, and not by Dia∣bolical Magick at all. But let them shew us any one place in all the Old Testament, where any of the derivatives from this root, are translated Inchantments, but only in these places of Exodus, and we will yield the whole cause.

13. There is also another Text which we have omitted of pur∣pose until now, which our English Translators do, according to their usual manner, thus render: And they shall seek to the Idols, and to the Charmers, and to them that have familiar spirits, and to the Wizards: In which there is a word not used in that sense in all the Old Testament besides; of which place we may note these things.

1. The word there in doubt is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Lenis, lenitas, and it oft be∣cometh an Adverb, leniter, pedetentim. The root 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, leniter in∣cessit, Avenarius saith it is not used in the plural number, and signi∣fieth Inchanters or Diviners, and is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which he rendereth In∣cantatores; because as some think they do easily and gentilely pro∣nounce their charms.

2. But Tremellius doth translate it thus: Consulent sua Idola, & praestigiatores Pythones{que} & ariolos: And giveth this note, Their Idols, that is to say Devils, that give them answers, especially the Idol of Latona in the Town called Butun over against the Sebeni∣tick mouth of Nilus, of which Herodotus speaketh: where he ex∣poundeth also divers consultations of these Idols. But how or in what sense he holdeth that the Devils gave answers, except by the lying Impostures of the Priests, he doth not shew, nor Herodotus his Author neither.

3. But this place according to Arias Montanus is rendered thus: And they shall seek unto their vain things or Idols, and to their Di∣viners (that is this word Haattim) and to the Pythonists, or Ora∣clers, and to Wizards. But those we call the Septuagint do render this place very odly, as they seldom do elsewhere, which is this: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, And they shall ask their gods, and their im∣ages, or painted statues, and those that give their voice forth of the earth, and those that speak in their breasts or bellies.

14. There is also another word which is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and signifieth (as Avenarius saith) Sephus, sapiens in Astrologia & in auspiciis, au∣gur, aruspex. Rabbi Abraham thinketh it signifieth a Physician, who knoweth the alteration of the body, by the pulse of the arm, or by the urine. And Schindlerus translateth it, a Philo∣sopher, an Astronomer and a Physician, and saith that such were

Astronomers and Physicians amongst the Chaldeans, of whom Stra∣bo saith:

There was a certain habitation appointed in Babylon for their home-bred Philosophers, who were much conversant about Philosophy, and were called Chaldeans. And further, that they were Physicians that could judge of the passions of the Body, which dreams did imitate, by the Pulse and urine.

And Polanus tells us that it is a Chaldee word because it is found no where else but in Daniel.

15. Lastly there is one word we shall touch more, and that is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, sapientia, the wisdom of Divine and Humane things, Ma∣gick or skil in naturall things; and cometh from the root 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, sapuit mente, sapiens fuit, sapientia praeditus est. And this is that wisdom that is ascribed to Solomon, of whom it is said: And Solo∣mons wisdom excelled the wisdom of all the children of the East coun∣trey, and all the wisdom of Aegypt.

So have we run over all the words in the Old Testament, that can any way concern this subject, and yet amongst them all there is not one that properly and genuinely, without stretching, wresting or mistranslating, doth, or can signifie any such Witch or Diviner, that can kill or destroy Men or Beasts, or that maketh a visible compact with a Devil, or on whose Body he sucketh, or that they have Carnal Copulation together; or such a Witch as is or can be really changed into a Cat, Dog, or such like, which was the task we undertook in this Chapter. And for the words that are in the New Testament, we shall handle them when we answer the objections made from thence. And therefore we would admonish Mr. Glanvil, and all other candid, and sober persons to beware of false or mis∣translations, and not to labour to establish dangerous and errone∣ous tenents upon such slippery and sandy foundations: For one fal∣sity once supposed or taken for good, doth bring a numerous train of absurdities at the heels of it.

Notes

• Wier. l. 2. p. 89.
• A Candle in the dark, p. 10.
• The Question of Witchcraft debated, p. 1. &c.
• Deut. 18. 10.
• Reas. 1.
• Vers. 14, 15.
• Reas. 2.
• Prov. 16. 10.
• Isa. 3. 2.
• Exod. 22. 20.
• 1 Sam. 6. 1, 2. 3, 7, 8, 9.
• Hos. 4. 12. Ezek. 21. 21.
• Psal. 115. 4, &c.
• Jer. 14. 14.
• 1 Cor. 8. 4.
• Vid. Dr. Ham∣mond. in loc.
• Isa. 41. 23.
• Jer. 10. 5.
• Deut. 13. 1, 2, 3.
• Vid. Polyglot. in loc.
• Vid. Jo. Wier. de mag. Jus. c. 1. p. 91. Of Divin. lib. 4. cap. 10. p. 183.
• Gen. 30. 27.
• Gen. 44. 5, 15.
• Matth. 16. 2, 3.
• Luke 12. 54.
• Chap. 7. 11, 22.
• Chron. 2. 33. 6.
• 2 Kings 9. 22.
• Moses and Aa∣ron l. 4. c. 10. p. 191.
• Com. upon Exod. c. 7. p. 72.
• Chap. 7. 11.
• 2 Kings 9. 22.
• Chap. 21. 8. 22. 51. 9. 21. 18. 23.
• Chap. 5. 20.
• 1 Sam. 15. 23.
• Chap. 14. 3. Exod. 36. 10.
• Job. 32. 19.
• Ovid. Metam. lib. 1.
• Mytholog. l. 4. c. 10. p. 36. 362.
• De defect. Ora∣cul. mihi p. 691.
• In Praesat. de defect. Oracul.
• Antiq. lect. 8. 10.
• Hist. 1. De Mag. In∣fam. c. 14. p. 141.
• Hist. 2.
• Hist. 3.
• Hist. 4.
• Hist. 5.
• Stow p. 864. Hist. 6.
• Acts 16. 16.
• Not. in Act. A∣post. in loc.
• Vid. Beza not. in loc. & A Candle in the dark, p. 67, 68.
• Luke 7. 47. 8. 2.
• 2 Kings 10. 18, to 26.
• 1 Sam. 28. 9.
• Isai. 29. 4.
• Nahum 3. 4.
• 2 Chron. 33. 6.
• Gen. 6. 14. 16.
• Psal. 115. 3.
• Id. 136. 4.
• Isai. 8. 19.
• Id. 29. 4.
• Calvin in loc.
• Isai. 44. 19.
• Isai. 8. 19.
• In Dan. c. 1. v. 20. p. 87.
• A Candle in the dark, p. 11.
• 2 Sam. 12. 19 Psal. 41. 7.
• Isai. 26. 16.
• Psal. 58. 6.
• Eccles. 10. 11.
• Jerem. 8. 17.
• Psal. 104. 4.
• Malach. 4. 1.
• Gen. 3. 24.
• Nahum 3. 3.
• Isai. 19. 3.
• Strab. Geograph. l. 16.
• 1 Kings 4. 30.