Part 12

3. There are divers opinions concerning this incantation or charming, why it should be accounted conjunction, or association; and some, as Schindlerus and Bithner, do judge it is because they associate 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 effects, 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 understand, 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 strengthening 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 charmers, charming never so wisely; and in the margent, or be the Charmer never so cunning, where they take no notice of the conjoyning of conjunctions, and consequently none of such a league or compact.

2. Tremellius gives it thus: Quæ non auscultat voci mussitantium, utentis incantationibus peritissimi, which piece of Latine were very 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. Surdæ id est, calidè agentis adversus incantamenta, ut sequentia exponunt, nam aurem utramq; 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 stoppeth 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 experiment, and the Psalmist might speak according to vulgar opinion, of which there was no necessity that it should be literally and certainly 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 appellation 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: Ἥτις οὐκ εἰσκούσεται φωνὴν επᾳδόντων, φαρμάκου τε φαρμακευομένου παρὰ σοφοῦ. And that which is ascribed to Hierome in the eight Tome of his works printed at Basil 1525, gives two Latine versions to this, the one answering to the Septuagint which is this: Quæ non exaudiet vocem incantantium & venefici incantantis sapienter. The other according to the Hebrew 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 hoere die stimme dess Zauberers, dess Beschwerers der wol besch weren kan=. 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 prevailed 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 fort 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 la voce 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 signification of the word venefico, a poysoner) inchanting with the incantation 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 associating 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 itself, which Arias Montanus renders thus, Quæ non audiet ad vocem mussitantium: jungentis conjunctiones docti. And in the margent thus, Quæ non obtemperabit 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 other 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: Quæ non audiet ad vocem mussitantium incantationes, 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: Quæ non audiet ad vocem mussitantium conjunctiones jungentis docti; That is thus, Which hearkeneth not to the voice of those that mutter the Conjunctions 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 properly 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 composing 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 Deuteronomy is ‏וְשֹׁאֵל אוֹב‎ requirens Pythonem, which what it meaneth is more obscured, 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 Buxtorsius, Schindlerus, and Avenarius observe, hath two significations, the one is, uter vel lagena, the other Python, 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 purpose speaketh Schindlerus in these words: “From thence it seemeth to be called ‏אוב‎ 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 ἐγγαστρίμυθος, ventriloqui, speakers in the belly, or out of the belly.” So that in the sense of these men, it was a Devil or Spirit that spoke in them, as though they had been essentially 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 Spirit of Python is as difficult to find out, as the meaning of the Hebrew 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 απὸ τοῦ πυνθάνεσθαι, 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, πύθων, so called a πύθεσθαι 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 Oracula Pythia: as may be seen in Plutarch, Thucydides, and Lucian: and Suidas and Hesychius say, Πύθων dicebatur etiam Dæmonium cujus afflatu futura prædicebant, & ὁι πύθωνες, è ventre hariolantes: From whence Pythius Apollo came because of slaying the Dragon, nam πύθεσθαι putrescere significat, ut est in his carminibus.

——Ὁ δ’ ἐπήυξατο φοῖβος Ἀπόλλων, Ἐνταυθοῖ νῦν πύθεν ἐπὶ χθονὶ βωτιανείρη.

——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 perdomitæ 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 ἐγγαστριμύθους, because they did speak forth of their Breasts or Bellies, that was by turning their voices backwards down their Throats, which some of the Latines imitating the Greek word have not unfitly called them ventriloquos, 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 Trajan, there were of these persons that could speak (as it were) forth of their Bellies. 2. That though Plutarch was a very learned, 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 imposture, as we shall shew anon, of whom his learned Translator Adrianus Turnebus, and of these vanities speaketh thus. “Therefore (he saith) we condemn all sorts of Divinations which are not received 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 beheld 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 hariolating 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 persons, 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 Apostles, of which we shall speak presently.

Also Tertullian a grave Author, affirmeth that he had seen such Women that were Ventriloquists, from whole secret parts a small voice was heard as they sate, and did give answers to things asked. And so Cælius 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.

c. 14. p. 141.

“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 exercitation, 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 Cornutus, 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 Brabantius did give out of his Belly, yet he did in a wonderful manner 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 considerable part of his goods distributed to charitable uses unto those that stood most need, such as were Christians made Captives with the Turks. Whereupon he gave credit to Brabantius, with whom he discoursed, as a Man that was to be sent by Godly persons to Constantinople to redeem the prisoners, and that he was sent unto him by Divine Power for the same purpose. But Cornutus, 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 Brabantius to repair the day following to the same place. In the mean time being staggered in his thoughts he did much doubt, in respect 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 Brabantius 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 speaking did not trouble the Son any more. But the wretched Cornutus, after Brabantius was gone, being one time more pleasant than wonted, which made his Table-companions much to wonder; 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 upon 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 Kinsman caused him to be sent over unto me, to have mine opinion whether it were a natural distemper or not. The Father and the Boy with an old cunning Woman (the made creature to cry up the certainty 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, being 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 forced me to believe whatsoever he 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 cheater, 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 possessed 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 stern 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 Popish 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 soon after 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 believe (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 gesticulations 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 examples, that it may appear how improperly Men fly to supernatural causes to solve effects by, that are and may be performed by natural 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, Παιδίσκην τινὰ ἔχουσαν πνεῦμα Πύθωνος of which the learned and judicious Isaac Casaubon saith thus: “An ancient interpreter readeth Πόθωνα, and the Syrian version rendereth 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 Πύθωνες 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 soothsaying; μαντευομένη, that is, by Vaticination. Beza in his Latine translation saith in his Marginal Notes, “That that Spirit of Oracling, was only an expression alluding to the Idol Apollo, which was called Python, and gave answers unto them that asked, namely, by the Priests that belonged unto it, of which Idol the Poets feigned many things; so that they that had the Imposture of Divination 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 Beza, who plainly expoundeth, “That that Spirit of Divination or Oracling, was only a Devilish deluding Imposture, and not a familiar 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 rebuked her wickedness: so that her Conscience being terrified, she was either converted, or else at the least dared not to follow that deluding craft of Divination any longer: as when Christ did cast out seven Devils out of Mary 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 essentially possessed with an evil spirit that did speak in them and gave forth answers, and this is the most common, though most false opinion: 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 nothing but lying conjectures and ambiguous equivocations. But to open it fully we must conceive that they did pretend and take upon them to foretel and declare things to come, which notwithstanding 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, cheating 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 effects to others; and though the Scripture give us many such examples as these, yet to eschew prolixity this may suffice to evince that all their pretended predictions were nothing but conjectures, or lying 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 answers 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 deceiver 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 purpose (as they had at the Oracle at Delphos) by which means she could speak, as in a Bottle or hollow cavity, and had other Confederates sutably fitted to accomplish her design. Here we shall only 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 upon her to foretel things to come, of which she was utterly ignorant: so that we grant her under a spiritual league with the Devil, 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.