Part 16

3. The most or all the learned Expositors that have Commented upon this place of Exodus (as may be seen in Dr. Willets Hexapla and divers other learned Authors) though they attribute these things done by the Magicians to the power and assistance of Satan, yet in the manner they do acknowledge them not to be done really and in truth, but only in shew and appearance. But what they mean by shew and appearance is not so easie to find out and determine; for if by it they mean, that they did it as Juglers and those that use the Art of Leger-de-main do, that is, by shewing one thing, and then by nimble sleight and agility convey it away, and suddainly and unperceiveably substitute another thing in its place, which they perform by leading the Eyes and attentions of the spectators another way with staring and using of strange and insignificant words, then we should be soon accorded, for so they might probably and easily have been performed as we shall prove anon, but this is not the thing they mean or intend. But some do mean that the Devil did only deceive the Phantasie and imagination of the beholders, in causing them to imagine and believe that the rods were changed into Serpents, when they were not changed at all, but only their imaginations deceived in thinking them to be Serpents when they were but only rods, as melancholy persons, Men in Feavers, Phrensies and Maniacal distempers do often think and affirm that they see strange things when they see no such things externally, but the Phantasie is only deceived with the species and images of those things within. This might be granted if Pharaoh and all the Spectators could be proved to be Men under those forenamed distempers and the like, though yet that might (and doth often) come to pass from meer natural causes, where the Devil hath nothing to do at all. But the beholders of these actions of the Magicians are neither proved, nor can rationally be supposed to be Men under any such distempers; but must be understood to be Men of several constitutions, tempers, and of sound health, and therefore not any way capable of any such illusions, neither could the Devil in a moment have so vitiated their imaginations, which we affirm he can no ways do, except the humours, fumes and spirits in the Body be first altered by natural causes, which cannot be done instantaneously, and if it could, then it would follow that no Man could certainly tell, when he were deceived in his imagination, when not: neither could it be, (as some imagine,) by casting a mist before their Eyes; for though Christ did hold the two Disciples Eyes going from Emaus, that they did not know him, it were blasphemous to think that Satan could do so also. And a mist casting before their Eyes might make them to see more dimly and confusedly, and cause things to appear greater than they were, but not to make one thing seem a quite contrary. But it never was yet proved that Satan could do such a thing, and what was never proved, may safely and rationally be denied. Some do suppose that the Devil did cloath or cover the Magicians rods with some such vestment of an airy substance, as might make the rods appear to the eye like Serpents; but this is as groundless a whimsey as any of the rest, and as it hath no proof, so it needs no confutation.

4. But to come more close to the matter, it is most plain and perspicuous that what they did was meerly by Art, or by Art and Nature joined with it; for if we may trust any thing to propriety of the words (as we have proved sufficiently before) they are called mechassephim, præstigiatores, that is Juglers, such as by sleight of hand, and nimble conveyance, could perform strange and wonderful things, and after they are called Hartummin, that is, Magicians, such as had skill in natural things, and by knowing their causes, and making due and timely application of them to passives that were suitable, could produce wonderful effects. And if we seriously consider the few things that they performed, they might easily be brought to pass by Leger-de-main alone. For, as for holding a rod in their hands, and seeming to throw it down upon the ground, how soon might they throw down an artificial Serpent in its stead, and immediately and unperceivedly make conveyance of the rod? And if it be thought difficult or impossible, I shall unriddle the mystery, as I have sometimes seen it performed, and is but thus. The Jugler that is to perform this feat is usually provided before-hand with a wiar so twined and wrested, that it may be pressed together with the little finger in the ball of the hand, and when let loose it will extend it self, like a spring, and make a pretty motion upon a Table, this is fitted with a suitable head, and a piece of neatly painted linnen, perfectly resembling a Serpent, with Eyes and all. This thus fitted he holdeth in his right hand betwixt his little finger, and the ball of his hand, then with his left hand he taketh up a little white rod that he hath upon the Table, with which he maketh people believe he performeth all his feats: And then telling them a Story to amuse them, that he will like Moses and Aaron, transform that rod into a Serpent, then he presently beginneth to stare about him, and to utter some strange and nonsensical words, as though he were invoking some Spirit or Goblin, and so immediately conveyeth the rod either into his lap (if sitting) or into his sleeve (if standing) and then lets loose the Serpent forth of his right hand with pushing it forward, that what with the wiar, and the nimble motion of his hand, he maketh it to move a pretty space upon the Table, which he continueth, while offering with the one hand to catch it by the neck, he nimbly with the other puts it forward, and turneth it by touching the tail, and the mean while hisseth so cunningly, that the by-standers think it is the Serpent it self, and presently whips it up and conveys it into his pocket. And such a trick as this well acted might make Pharaoh and the beholders believe there was as much done, as Moses and Aaron did, but only that Aarons rod swallowed up their Serpents, or his Serpent theirs, which they might easily excuse. As for the changing water into blood, and the producing of Frogs, they were so easy to be done after the same manner, that they need not any particular explication, for by this the manner of their performance may most easily be understood. Though I once saw a Gentleman that was much delighted with these kind of tricks, and did himself play them admirable well, who performed it with a living Snake, that he had got for one of his Children to keep in a box; for in this North Countrey they are plentiful, and are also innoxious; and it might have deceived a very wary person. So that it is very foolish and absurd to bring in a Demon from Hell, or an Angel from Heaven, or a Soul from above, to solve a thing that seems strange and uncouth by, when the craft and cunning of Men (if duely considered and examined) are sufficient to perform the same, and much more.

5. And in this place of Exodus where our Translators say: and the Magicians did so or in like manner with their inchantments, the word being Belahatehem ought to have been rendered, suis laminis (as we have proved before) that is, with their bright plates of metal, for the word doth not signifie Inchantments in any one place in all the Old Testament. And if truth and reason may bear any sway at all, it must be understood that they were deeply skilled in natural and lawful Magick (as generally the Ægyptians and the Eastern Nations were) though they did use and apply it to an evil end, namely the resisting the power of Gods miracles wrought by Moses and Aaron: and so by this word suis laminis, with their plates of Metal must be understood, Metalline bright plates framed under certain fit constellations, and insculped with certain figures, by which naturally (without any Diabolical assistance) they did perform strange things, and made the shapes of some things appear to the eye. And though we may be derided and laughed to scorn by the ignorant, or hardly taxed and censured by the greatest part of Cynical Criticks, yet we cannot so far stifle the knowledge of our own brains, nor be so cowardly in maintaining the truth, but we must assert, That anciently there hath been a certain lawful art, whereby some sorts of metals might be mixed together under a due constellation, and after ingraven in like fit Planetary times with sundry figures, that would naturally work strange things; And this piece of learning though it may justly be numbred amongst the Desiderata, and might very well have been placed in the Catalogue of the Deperdita of Pancirollus; yet was it well known unto the ancient Magicians, and by them often with happy success put into practise; And amongst those many noble attempts of that most learned and experienced (though much condemned) person Paracelsus, this part of learning was not the least, that he laboured to restore. The truth of which we thus prove.

1. That there have been formerly in the World many such like planetary Sigills or Talismans, (as the Persians called them) is manifest from the authority of divers Authors of good credit and account. For the learned and most acute Julius Scaliger relateth this saying: “The novelty of this History also may sharpen the wits of the studious. In the Books of the Arabick Ægyptians (he saith) it is thus written. That Hameth Ben Thaulon the Governour of Ægypt for the Arabians did command that a certain leaden Image or Picture of a Crocodile, which was found in the ground-work of a certain Temple, should be melted in the fire. From which time the inhabitants did complain, that those Countreys were more infested with Crocodiles than before, against whose mischief that Image had been framed, and buried there by the more ancient Wise-men or Magicians. Junctin, upon the Sphear of Sacrobosco, affirms that his Master who was a Carmelite, named Julianus Ristorius à Prato, one that was not any whit superstitious, was intreated by a Friend of his to make one of these Images for the cure of the Cramp, which he was very much subject to. This learned Man resenting his Friends sufferings, taught him the manner how to make one: so that he, not content to make only one, made divers of them when the Moon was in the Sign Cancer; and that with so good success, and with such certainty, as that he immediately found the benefit of it. Confecit (saith he) plures imagines, pro se, & amicis suis: quibus effectis, unam pro se accepit, & liberatus est. The same he reports of a certain Florentine, a very Pious Man, who made one of these Talismans, for to drive away the Gnats, which he did with good success. Nicolaus Florentinus, (saith he) Vir religiosus fecit in una constellatione annulum ad expellendum culices, quas vulgo Zanzaras dicimus, sub certis & determinatis imaginibus; & usus fuit constellatione Saturni infortunati, & expulit culices.” Another Story take from an Arabick Cosmographer, cited by Joseph Scaliger thus: “This Talisman (he saith) is to be seen in the Countrey of Hamptz, in a City bearing the same name; and it is only the Figure of a Scorpion graved upon one of the Stones in a certain Tower; which is of so great virtue, as that it suffers not any, either Serpent or Scorpion to come within the City. And if any one, for experiment sake, bring one of these out of the field into the City, it is no sooner at the Gate, but that it dies suddenly. This Figure hath this virtue besides; that when any one is stung with a Scorpion, or bitten by any other Serpent, they need but take the Image of the Stone with a little clay, and apply it to the wound, and it is instantly healed.” Unto which Mr. Gaffarel addeth this: “If any one doubt (saith he) of the credit of this Cosmographer, he may yet adventure to believe Mr. de Breves, as having been an eye-witness of the like experiment: who says in his Travels, that at Tripoli a City of Syria, within a Wall that reacheth from the Sea-side to the Gate of the City, there is a certain inchanted stone; on which is figured, in Relief, or by way of Imbossment, the Figure of a Scorpion, which was there placed by a Magician, for to drive away Venomous Beasts, which infested this Province, as the Serpent of Brass in the Hippodromus at Constantinople did. And a little above the City, there is a certain Cave, which is full of the Carkasses and Bones of Serpents, which died at that time.” And further Gaffarel saith: “Now whereas he calls this an inchanted Stone, and says that it was placed there by a Magician, you must note, that he there speaks according to the sense of the inhabitants, who knew not how to give any other account of the thing, as not understanding any thing at all of the natural reason of it.”

2. And that the election of fit times according to the Configuration of the Stars and Planets, is of great efficacy and virtue, is sufficiently known to Husbandmen and Sailers, and of no small power both in respect of natural and artificial things, as we shall shew in this instance. Lazarus Riverius who was Counsellor and Physician to the French King, a person of extraordinary learning and experience in the Medical profession, both in the Galenical and Chymical way, doth give us this relation saying: “I have not seldom experienced, and I have many witnesses of this thing, that Peony gathered under its proper Constellation, to wit, the Moon inclining (inclinante) being in Aries, doth loose the Epilepsie, by application alone: for the middle and chief root divided by the greater Longitude, I have (he saith) compassed about the neck and the armes of a certain Virgin in the Hospital, of eighteen years of age, who had been afflicted with this Disease from her childhood, and had the Paroxysmes every day; but from that day seemed altogether to be cured. From whence it is manifest how greatly the observation of the Stars is to be esteemed of in the Art of Medicine.” Agreeable unto which is the judgment of that Industrious person Galen, who affirmeth that Peony by appension doth cure the Epilepsie, though he declare not the fit time for its collection. From whence it is most clear that the careful and precise observation of the Heavenly influences is most necessary to a Physician, and to all others that would produce strange and desired effects. Therefore doth learned Schroderus tell us this concerning the power and efficacy of those influences, saying: “The influences of the Stars are effluvia, or Steams endowed with peculiar faculties, by which they make strong (if they be in their strength and vigour) things that are familiar to them, and do prosper and promote their virtues; but on the contrary they debilitate, hinder and make worse things that are not agreeable to them.” And this is that which Moses fully mentioneth in these words, as they are fitly rendred by Arias Montanus. Et ad Joseph dixit, Benedicta Domini terra ejus, de delicia Cœlorum, de rore, & de voragine cubante deorsum: & de delicia proventuum Solis, & de delicia ejectionis lunarum. Which our Translation gives thus: And of Joseph he said, Blessed of the Lord be his land, for the precious things of heaven, for the dew, and for the deep that coucheth beneath; And for the precious fruits brought forth by the Sun, and for the precious things put forth by the Moon. The full evidence of the truth of these influences of the Stars, and necessity and utility for due and proper seasons for the collection of Flowers, Fruits, Roots and Plants, may be seen in that learned piece that Bartholomæus Carichterus Chief Physician to Maximilian the Second, writ and dedicated to his Master in the German Tongue. As also, what is written in the same Language by those learned Germans, Johannes Pharamundus Rhumelius, and Israel Hebueras that learned Mathematician, in a Treatise which he calleth, Mysterium Sigillorum herbarum & lapidum, which do compleatly verifie the certain efficacy and virtue of Planetary Seals, Images or Figures.

3. These things are confirmed by the effects of appensions of many natural things which produce strange and wonderful effects, some of which we shall give in the words of that honourable person Mr. Boyl, who saith: “That great cures may be done by bare outward applications, you will scarce deny if you disbelieve not the relations which are made us by learned men concerning the efficacy of the Lapis Nephriticus, only bound upon the Pulses of the wrists (chiefly that of the left hand) against that stubborn and Anomalous disease the Stone. And that which gives the more credit to these relations is; That not only the judicious Anselmus Boetius de Boot seems to prize it, but the famous Monardes professeth himself, not to write by hear-say of the great virtues of this Indian Stone, but to have made tryal of it himself upon persons of very high quality: And that which is related by Monardes is much less strange than those almost incredible things which are with many circumstances delivered of that Stone, by the learned Chymist Vutzerus. And although it must be acknowledged that some Stones that go under that name have been ineffectually applied in Nephritick Distempers. Yet the accurate Johannes de Laet himself furnisheth us with an answer to that objection, informing us that many of those Nephritick Stones (which differ much in colour, though the best are wont to be greenish) although not at all counterfeited or sophisticated are of little or no virtue. But that yet there are some others of them which can scarce be distinguished from the former, but by tryal upon Nephriticks, which are of wonderful efficacy, as he himself hath more than once tryed in his own Wife. Garcias ab orta mentions a Stone found in Balagat, called Alaqueca; of which he tells us, that though it be cheap: Hujus tamen virtus (to use his own words) reliquarum Gemmarum facultates exuperat, quippe qui sanguinem undequaq; fluentem illico sistat. Monardes (cap. 35.) relates the great virtues of a Stone against Hysterical suffocations, and concludes; Cum uteri suffocationem imminentem præsentiunt, adhibito lapide subitò levantur, & si eum perpetuò gestant (Hysterici) nunquam simili morbo corripiuntur: exempla hujusmodi faciunt ut his rebus fidem adhibeam. The same Author in the next Chapter, treating of the Lapis Sanguinaris or Blood-stone, found in New Spain (having told us, that the Indians do most confidently believe, that if the flesh of any bleeding part be touched with this Stone, the bleeding will thereby be stanched) adds this memorable observation of his own: Vidimus nonnullos hæmorrhoidum fluxu afflictos remedium sensisse, annulos ex hoc lapide confectos in digito continue gestando; nec non & menstruum fluxum sisti. And to these for brevity sake, we shall only mention the virtues of the Jasper, which is blood-red throughout the whole body of the Stone, which Boetius de Boot of his own experience doth avouch in several trials to have stopped Fluxes of Blood, only by bare appension: As also the child of a famous Chymical writer, who had his child (supposed to be bewitched) cured by hanging a piece of that Noble Mineral by Paracelsus called electrum minerale immaturum, of which Helmont tells us this: Imprimis electrum minerale immaturum Paracelsi, collo appensum, liberat, quos spiritus immundus persequitur, quod ipse vidi. Illius potum verò plures à veneficiis solvisse, memini. Nemo autem, qui appenso illo simplici, non præcaverit, ne injecta intromittantur: vel ab importunis ligationibus confestim non solvatur.” All which do manifest the great and wonderful virtues, that God hath endowed Stones, Minerals, Plants and Roots withal, that the Devil need not be brought in to be an adjutant or operator in their effects.

4. And it is also manifest that Metals may be so artificially in fit Constellations commixed together, that their effects will be rare and stupendious, as the aforesaid honourable person doth transcribe and relate to us in these words: “What Monardes, (he saith) mentions of the virtue of the Lapis Sanguinaris to cure Hemorrhoidal Fluxes, puts me in mind of a yet much stranger thing, which Helmont affirms, namely, That he could make a metal, of which if a Ring were worn, the pain of the Hæmorrhoids would be taken away, in the little time requisite to recite the Lords Prayer; and within twenty four hours the Hæmorrhoids themselves, as well internal as external, how protuberant soever, would vanish, and the restagnant blood would (as he speaks) be received again into favour, and be restored to a good condition. The same Ring he also commends in the suffocation and irregular motion of the Womb, and divers other Diseases: But if Paracelsus be in any case to be credited in an unlikely matter, we may think by his very solemn protestations that he speaks upon his own experience, that he had a Ring made of a metalline substance, by him called electrum, (which by his description seems to be a mixture of all the metals joined together under certain constellations) which was of far greater virtue than this of Helmont, For, hoc loco (says he) non possum non indicare admirandas quasdam vires virtutesq; electri nostri, quas fieri his nostris oculis vidimus, adeoq; cum bona veritatis conscientiâ præferre attestariq; possumus. Vidimus enim hujus generis annulos, quos qui induit, hunc nec spasmus convulsit, nec Paralysis corripuit, nec dolor ullus torsit, similiter nec Apoplexia, nec Epilepsia invasit. Et si annulus hujusmodi Epileptici digito annulari, etiam in Paroxysmo sævissimo, insertus fuit, remittente illicò Paroxysmo, æger à lapsu illico resurrexit, &c.” And though Mr. Boyle a person of a perspicuous judgment, and of a great understanding, doth seem to question his authority with a kind of dubitation, being in probability staggered by the groundless censures of his greatest adversaries; yet we must affirm that it is very hard that his veracity and experience (which was as great as any Mans) should be undervalued, by reason of the ignorance and idleness of those that judge him: who were never able in regard of their ignorance to understand the meaning of his mystical and dark way of writing, nor because of their supine negligence had ever made trial of those things he treateth of, with that curious diligence and care that is requisite to accomplish such occult effects withal; not considering that, Dii sua bona laboribus vendunt. But notwithstanding this, and the monstrous lies and horrid calumnies of that pitiful Rapsodist Athanasius Kircherus, we shall add one testimony more from the same Author, which in English runs thus: “Also (he saith) I cannot here pass over one great wonder, which I saw performed in Spain of a great Negromancer, who had a Bell not exceeding the weight of two pounds which as oft as he did Ring, he could allure and stir up many and various Apparitions and Visions of Spirits. For when he lift he did describe certain words and characters in the inward superficies of the Bell: After if he did beat and ring it, forthwith the Spirits (for shapes) did come forth or appear of what form or shape soever he desired. He could also by the sound of the same Bell, either draw unto him or drive from him many other Visions and Spirits, as also Men and Beasts, as I have seen many of these performed by him with mine own eyes. But whensoever he did begin any new thing, so oft he did renew the words and Characters also. But notwithstanding he would not reveal (he saith) unto me, those secrets of the words and characters, until I my self more deeply weighing and considering the matter, at last by chance found them forth. Which notwithstanding, and the examples of which I here studiously do conceal. But it is not obscurely to be noted here, that there was more of moment in the Bell, than in the words: For this Bell was certainly and altogether compounded or made of this our Electrum.”

5. And that there are great and hidden virtues both in Plants and Minerals, especially in Metals and Precious Stones as they are by Nature produced by Mystical Chymistry prepared and exalted, or commixed and insculped in their due and fit constellations, may not only be proved by the instances foregoing, but also by the reasons and authorities of persons of great judgment and experience in the secrets of nature, of which we shall here recite some few. And first that learned and observant person Baptista van Helmont tells us thus much: “But this one thing (he saith) I willingly admit: To wit, that metals do by many degrees surpass Plants and Minerals in the art of healing. And therefore that metals are certain shining glasses, not by reason of the brightness; but rather that as often as they are opened, and their virtues set at liberty, they act by a dotal light, and a vital contact. Therefore metals do operate, by a manner attributed to the Stars, to wit by aspect, and the attraction of an alterative biass or motion. For the metals themselves are glasses, I say the best off-spring of the inferiour Globe, upon which the whole central force, by some former ages, hath prodigally poured out its treasure, that it might espouse most richly, this liquor, this sweat, and this off-spring of Divine Providence, unto those ends which the weakness of nature did require. But (he saith) I call them shining glasses, which have the power of penetrating and illuminating the Archeus, from its errors, furies and defects.” Neither are those arguments of that learned person Galeottus Martius, for defending the natural and lawful effects of Planetary Sigills, when prepared forth of agreeable matter, and made in their due constellations, of such small weight as some insipid ignorants have pretended, but are convincing to any considerate and rational person, as this one may manifest, where he is speaking of the Figure of a Lion ingraven in a Golden Plate in these words: “The Figure of a Lion (he saith) insculped in the fit hours, in a right constellation, doth not act, but doth bring the beginning of the action, as S. Thomas and Albertus magnus do testifie: not as a Figure and Image impressed Mathematically, but that it may effect this or that preparation in the thing figured: which may in divers moods receive the Celestial action without difficulty: Because if the Image of a Dog, or an Horse, or some other Animal were insculped in a Golden Plate, there would not be that disposition of the matter, which doth accompany the Image of a Lion &c. From whence (he saith) we conclude, that this aptitude to draw in the Celestial virtue in the Figure, is not as Figure, but as the Gold is formed more dense or thin, by the condition of the Image. For even in looking-glasses, the variety of the Figure, doth bring a most vast difference. For how much a Concave doth differ from a gibbous Looking-glass, is even known unto old Wives.” Of these things also our learned Countreyman Roger Bacon, who was second to none in the secrets of Art and Nature, doth teach us thus much: “But they who know in fit constellations, to do their works according to the configurations of the Heavens; they may not only dispose Characters, but all their operations, both of Art and Nature, agreeable to the Celestial virtues. But because it is difficult in these things to know the certitude of Celestials; therefore in these there is much error with many; and there are few that know to order any thing profitably and truly.” But we shall shut up this particular with that memorable and irrefragable responsion of Paracelsus to the common objection, which in English runs thus: “But (he saith) they will thus urge; how comes it to pass, I pray thee, that Metals, with their assigned Characters, Letters and Names, should perform such things, unless they be prepared and made by Magical and Diabolical power intervening? But (he saith) to these I return this answer. Therefore thou believest (as I hear) that if such things be made by the help of the Devil, then they may have their force and operations. But should not thou rather believe this? that also the Creator of Nature, God who dwelleth in the Heavens, is so powerful, that he in like manner can give and confer these virtues and operations to Metals, Roots, Herbs, Stones and such like things? As though forsooth the Devil were more strong, more wise, more omnipotent, and more powerful than the only Eternal, Omnipotent and Merciful God, who hath created and exalted their degrees, even of all these aforesaid Metals, Stones, Herbs, Roots and all other such like things that are above, or within the Earth, and do live and vegetate in the Water or Air, for the health and commodity of Man?”

This argument we desire that any of the Witchmongers or Demonographers should answer, ere they conclude so strongly for the power of Devils and Witches.

So we conceive we have sufficiently proved that what Pharaohs Magicians did perform, might rationally, and probably be brought to pass by Natural Magick or confederacy, and sleight of hand, without any other Diabolical assistance than what was mental and spiritual in regard of the end, which was the resisting of Moses. And by all they did, as in changing their Rods, bringing in of Frogs and changing Water into Blood, it doth not rationally appear, that they had any supernatural assistance, for then they could not have been so amazed at the miracle of turning the Dust into Lice; for what skill did the Devil want that he could not perform this? If by his power the former things were brought to pass, could there be more difficulty in doing of this, than in the bringing of Frogs? Neither could their Legierdemain have failed them but that they were surprized, and taken unawares, being not provided to play all kind of tricks, but only some few for which they had made provision. And so to excuse their own inability, they cryed out, this is the finger of God; a pitiful shift to excuse their own knavery, and couzenage, for there could be no more of the finger of God in this than the former, but only a shift to put off their own shame.

Another place from whence they would draw arguments to maintain the power of the Devil and Witches, is the Story of Balaam in the Book of Numbers, from whence in the first place they would conclude that he used wicked and Diabolical Divinations, and that by words he could either bless or curse. In answer to which we shall give these pressive reasons.

1. Though it might be granted that he used Divinations that were not lawful, yet what is that to a killing and murthering Witch? Surely nothing at all. And though Balak believed that whosoever he blessed were blessed, and whosoever he cursed, were cursed, and therefore fetched him so far, yet there is nothing apparent to prove that Balaam could do any such matter, and from Balaks belief to Balaams performances proceedeth no argument, for his belief that he could either bless or curse, did not confer any power to Balaam to produce such effects withall. And Balaams blessings, or cursings might be intentional, and declarative, but could not be effective, for he confesseth a great piece of truth: How should he curse, whom God had not cursed, or how should he defie, whom the Lord had not defied? He might have done it verbally, but it would have been frustrate, and to no effect, and therefore he concluded: Surely there was no inchantment against Jacob, nor no Divination against Israel.

2. And though it be said, that he went not as at other times, to meet Auguries (for as we have before shewed, the word doth properly signifie that) It must be understood, and is manifest that at the former times he went to attend solitarily what the Lord would say unto him, and those two times that he went before was only to meet the Lord, to hear and receive what he would say unto him. But here he did not, nor had need to go, for the Spirit of the Lord came upon him, and he took up his Parable, and prophesied. Where though his going to meet the Lord, be called to meet Divinations, yet it cannot be taken in the worse sense, for unlawful Divinations, but for such as were sent him and taught him by God, by Visions, Angels, Trances, or other such like wayes as God in those times used to reveal his Will to his Prophets by: For from first to last, it appeareth that he neither professed, nor did (in this case) utter any thing but what the Lord commanded him, and so was no false Prophet.

3. He was no false Prophet, that is, he had, nor used any Divinations, but what he had from God, is most clear from these particulars. 1. When Balak first sent messengers unto him, his responsion was: If Balak would give me his house full of Silver and Gold I cannot go beyond the word of the Lord my God, to do less or more. “Whereby it is apparent that he feared the Lord Jehovah, and calls him his God, thereby shewing the confidence that he had in him, and that he acknowledged him for his only God. 2. In the whole transaction of the business betwixt him and Balak, he never took upon him to declare any thing, but what the Lord would say unto him, neither did he at all vary from the same in the least tittle.” 3. He confesseth all along, that he had his eyes opened, and that he heard the words of God, and had seen the vision of the Almighty, falling into a trance, but having his eyes open. And these were things that were not peculiar to any, but such as were the true Prophets of the Lord Jehovah. 4. The truth of his Prophecie, which was of the Kingdom of Christ, and the Glory and Dominion of it, with the prosperity of his people, doth plainly evince that he was a true Prophet of the Lord, and that his Divinations came from the Almighty. And this caused S. Hierome, and some other of the Fathers believe, that by this Prophecie of Balaam, the Magi or Wise men were directed, to come to Hierusalem to seek and worship Christ the Saviour of the World.

4. Though this Prophet fell into hainous crimes, and enormous sins, as tempting of God, who when the first Messengers came from Balak unto him, was positively commanded not to go with them, and yet as though God would change his mind entertained them again, whereby Gods anger was kindled against him. And though he was drawn to love the wages of unrighteousness, and so was rebuked by the dumb Ass, and though he taught Balak to lay a stumbling-block before the children of Israel, and therefore had that judgment to be slain among the Midianites: Yet none of these do conclude at all, that therefore he used Diabolical Divinations, or had not what he declared from Divine Revelation, no more than the flying of Jonah to Tarshish, when he was commanded to go to preach against Nineveh, or his repining at Gods mercy shewed to that great City, manifested him to be a lying Prophet, or to use devilish Divination. Neither the Prophets being seduced, that cried against the altar at Bethel, before Jeroboam, by the old Prophet, and his being slain in the way by a lion, & his carkase left there, did at all argue that his Prophecie was false, or that he had not his message from God, but they only shew, that even those that have been truly inspired by God and been truly taught by him, have notwithstanding often disobeyed him, and have had therefore fearful temporal judgments faln upon them, and yet no argument that they used unlawful Divinations.

From hence also the Witchmongers use to urge a frivolous and groundless argument which is this; that the Angel did speak in Balaams Ass, and therefore the Devil may speak in a Dog, or a Cat to a Witch, but this is confuted by these reasons.

1. What the Angel did there was by command and commission from God, but we never read, nor can it be proved that the Devil is sent upon such idle, and ordinary errands, to work a miracle, to speak in a Dog, or a Cat, to a Witch; for God doth not work wonders for any such wicked and abominable ends. And if he be not sent of God, he cannot of himself perform any such matter, who could not enter into the Swine, without Christs leave and order; but is kept in chains of everlasting darkness, from whence he is not loosed, but when God sends him as an instrument to accomplish his will, which is always for good and just ends, and not for such execrable and wicked purposes.

2. They take up a false supposition, for the Angel was not in the Ass either essentially, or effectively, for at the very instant that the Ass spoke, the Angel was standing in a narrow place, where was no way to turn either to the right hand or to the left, and then seeing the Angel of the Lord she fell down under Balaam, and spoke, and the Angel could not both stand in the narrow way and likewise be in the Ass, in the same moment of time, except we should grant that absurdity that a creature may be in two distinct places at one and the self same time, which was never yet allowed to any created being. But they openly belie, and falsifie the words of the Text, for it doth not say that the Angel spoke in the Ass, but that the Lord, (the word is Jehovah) opened the mouth of the Ass. So that (we suppose) here is enough demonstrated that from none of the places of Scriptures hitherto enumerated, any colourable grounds can be drawn to uphold those particulars that we have laboured to confute, and therefore we shall pass to another Chapter.

CHAP. VIII.

Of the Woman of Endor that pretended to raise up Samuel, and of some other places in the Scriptures, not handled yet, and of some other objections.

Concerning the Woman of Endor, that our English and many other Translators have falsly rendered a Witch, or a Woman that had a familiar Spirit, we have spoken sufficiently, where we treated of the signification of the word Ob. And there have shewed plainly, that she is only called the Mistriss of the bottle, or of the Oracle, and that what she there did, or pretended to do, was only by Ventriloquy, or casting her self into a feigned Trance lay groveling upon the earth with her face downwards, and so changing her voice did mutter and murmur, and peep and chirp like a bird coming forth of the shell, or that she spake in some hollow Cave or Vault, through some Pipe, or in a Bottle, and so amused and deceived poor timerous and despairing Saul, or had a confederate apparelled like Samuel to play his part, and that it was neither Samuels Body, Soul, nor no Ghost or Devil, but only the cunning and Imposture of the Woman alone, or assisted with a confederate. And though this might be amply satisfactory to all sound and serious judgments, especially if hereunto be added what Mr. Scot, Mr. Ady, Mr. Wagstaff, and the learned Authors of the Dialogue of Spirits and Devils have written upon this subject: yet because we have promised before to speak something of the History and matter of fact, and that Mr. Glanvil a Minister of our English Church hath of late espoused the quarrel, we shall confute his arguments and clear the case as fully as in reason can be required, and that in these particulars following.

1. The certain and infallible prophecies of Samuel so punctually coming to pass according as he foretold them, for it is said: And Samuel grew, and the Lord was with him, and did let none of his words fall to the ground; were manifestly known to all Israel, as in the case of the destruction of Eli, and his house, and by the overthrow of the Philistines at Eben-ezer, and in the anointing of Saul to be King, and in the case of sending Thunder and Lightning in Harvest time, and such like. And as these were publickly known unto all Israel, and they had seen, and tryed what infallible certainty followed upon them, so it was as generally known, that Samuel had told Saul that God had rejected him from being King over Israel, and that he had anointed David to be King in his stead; and therefore any rational Man, that knew these things, and also saw that David prospered in all things that he did, and that it was quite otherwise with Saul, might certainly know that the Kingdome would be transferred from him unto David, and so there needed neither spirit nor Devil be fetched up to predict this, being sufficiently known unto all, of which also the Woman at Endor could not be ignorant as a thing of concern to her, especially in the point of her practise which was meer couzenage and Imposture. And therefore Mr. Glanvils argument concludes nothing, where he saith: “And this Samuel truly foretold his approaching fate, viz. That Israel should be delivered with him into the hands of the Philistines, and that on the morrow he, and his Sons should be in the state of the dead, which doubtless is meant by the expression that [they should be with him:] which contingent particulars, how could the couzener, and her confederate foretel, if there were nothing in it extraordinary and preternatural?” To answer which we say, that there was no contingent particular that was foretold, but Mr. Glanvil might have foretold it, if he had been there, and known but that which was publickly divulged in Israel, without incurring the danger of being reputed a Witch or a Diviner.

1. Because Samuels prophecies were certainly known to come to pass, and he had openly declared, that the Kingdom should be rent from Saul, and given to David. 2. She or her confederate might have guessed as much, because of the extream fear and consternation that Saul was in, for heartless and fearful Generals seldom or never win Battels. 3. Because that he confessed that God had forsaken him, and when he saw the hoast of the Philistines, he was afraid and his heart greatly trembled, and those that God doth forsake cannot prosper. 4. The word to morrow in the Hebrew doth not precisely denote the day following, but the time to come, so that how true soever Mr. Glanvil may think it, there was but a piece of ambiguous Equivocation in it, for it cannot be made out that it was fought the very next day, neither were all Sauls Sons slain with him, at that very time. 5. And if nothing must be supplied but meerly what is totidem verbis in the Text (as he urgeth against Mr. Scot) then how will it be proved, that the Phrase (to morrow thou and thy Sons shall be with me) is to be understood of the state of the dead, seeing the words (if literally to be taken) do imply a locality, not a state or condition? 6, But if it be supposed to be the Devil, how comes he to know contingencies so certainly? It is a thing that is easily affirmed, but was never yet sufficiently proved. For if it be said he gathered it from the Prophecie of Samuel, so might the Witch have done without any assistance of a Devil. 7. And if he take it to be Samuels Soul (as he seems to hold) how come departed Souls to know, and foresee what contingent effects are to fall out here below? Where reads he or finds any such Divinity except in Popish Authors? But he may consult the Text: Doubtless thou art our Father, though Abraham be ignorant of us, and Israel acknowledge us not.

2. That this Woman was a meer dissembling and lying cheater, and used nothing but Imposture, is manifest from these reasons. 1. Because that she was but of the same Crew and Stamp that Manasseh, and Ahab set up, is most plain, but they were meer Impostors and deceivers pretending to divine for other persons, and in other matters, but could not foresee their own destruction, and therefore in probability she was of the same practice. 2. Because she falsly faigned that she knew not Saul, of whom she could not be ignorant, he being so publickly known, and seen, and was taller by the head and shoulders than any man in Israel. 3. If she had not known that it had been Saul, when he came to her at the first, she would never have relyed upon his oath when he swore by Jehovah, for there was none but the King that could protect her from destruction. 4. She must needs be a most notorious dissembling cheater, because she pretended to call up any, for she said: whom shall I bring up unto thee? which is most certainly false, she had no such universal power, no nor all the Devils in Hell, if they had all assisted her. 5. She did plainly dissemble, for the Text saith, and when the woman saw Samuel she cried out with a loud voice; now if she saw Samuel (whom he could not but know) why did she answer to Saul, when he asked, what sawest thou? She answered, I saw gods ascending out of the earth. Let Mr. Glanvil, and all men judge if this be not gross and palpable lying, Gods is plural, but Samuel was but one.

3. As it is manifest that this Woman was an active deceiver, and one that intended to cheat and couzen, so it is as plain that Saul was in a condition fit to be deluded, and imposed upon, even by those that had been less cunning and skilful than she was in the craft of cheating, which is apparent from these reasons. 1. The Spirit of the Lord was departed from him, and consequently, Wisdom, Prudence and Discretion, and so that which should have guided his Will, Affections and Actions in the right way, had totally left him. And when these are gone, what is man, but a fit instrument to undergo and suffer even the worst and lowest of delusions and abuses? 2. The Spirit of the Lord had not only left him, but an evil Spirit from the Lord was come upon him that vexed and terrified him. And to what madness, folly and wickedness is not he subject to, who is led by the Spirit of lies and darkness? 3. The Lord had openly declared, that because he had rejected the word of the Lord, therefore the Lord had rejected him from being King over Israel, and that the Kingdom should be rent from him, and given to one more worthy than him. Now what despondency of mind, what torture and vexation of Spirit must needs be in him, that having been a King, is thus threatned to have his Kingdom rent from him and given to another, is easy to be imagined. 4. He must needs be under a most fearful consternation of mind not only because of these things named, but especially having before in his dangers and straights received counsel and advice from the Lord, though he now inquired of the Lord, yet the Lord answered him neither by dreams, nor by Urim, nor by Prophets. The Lord answered him not by dreams; for the union and converse that had been betwixt him and the Lord before, was now broken by reason of his Sins and Rebellion. Neither did the Lord answer him by Urim, for the Urim was not in the possession then of Saul, but of David, Chap. 23. 6, 9. Neither did the Lord answer him by Prophets, for Samuel had left him, after his last denouncing judgment against him, and came no more at him until his death. 5. He must needs be in a most fearful case, and a fit subject for the most weak and simple Imposture of the World, because the Philistines were upon him with a potent and numerous Army, and he able to gather but few and weak forces, the best and most of the people being revolted from him, and were in their affections, or persons with and for David. And from hence may easily be collected, how facile a thing it was to delude, and deceive Saul, even by those that had far less craft than this Woman, who doubtless was devilish cunning in her couzening tricks.

4. There is much question who was the Penman of this first Book of Samuel, but whosoever it was (for we cannot determine it) it cannot be rationally supposed that he had the Story of this transaction betwixt Saul and the Woman from Divine Revelation, for then doubtless it would not have been left so ambiguous and doubtful, but the whole truth, both of the matter, manner and circumstances, would in all probability have been fully set down: and have been declared whether it were a miracle wrought by God, a delusive apparition of Satan, the Soul of Samuel, or the Imposture of the Woman, the certainty of which had been mainly profitable and expedient for the people of God and his Church to have known. And if the Penman had it from the relation of Saul or either or both of his Servants, then it must needs have been according to their deluded imaginations and their deceived apprehensions, as is most rational to believe that it was; or if he had it from the Woman, or those of her family, (which is not rationally probable) then it is sure to have been represented for the most advantage, and credit of the Womans skill and cunning. But the most learned persons do judge it to be related, meerly according to the deceived opinion and apprehension of Saul.

5. But to come more near the stress of the business, though Mr. Glanvil confidently say, that Mr. Scots Tenent, that the Woman was in one room and Saul in another, when the feat was acted, is but a pretty knack and contrivance, and but an invention without ground, and not as much as intimated in the History: Yet we must soberly averr, that nothing is more plain in the Text, than either that they were in diverse rooms, or that Saul saw nothing at all, but what he had was from her relation, or the acting of a confederate, and this we shall prove by these undeniable reasons. 1. After Saul had pacified the pretended fears of the Woman, who falsly counterfeited that she knew not Saul, who was taller by the head and shoulders than any man in Israel, the next thing we hear of in the Text is, and when the Woman saw Samuel: Now if they were both in the same room, and Samuel a visible object, how comes it to pass that Saul saw him not? for if they were both in one room, and Samuel visible, how is it that he did not or could not see him? were his corporal eyes as blind, as the eyes of his understanding? surely not. What fiction or invention must salve this? surely Mr. Glanvil must pump to find it out. 2. The next thing is, that when the Woman saw (for blind Saul saw nothing) Samuel, she cried with a loud voice, magna voce, or (as the Hebrew hath it) in magna voce. And (I pray you) if they had been both in one room, or near together, what need she to have cried with a great voice, might not an ordinary tone have made him to have heard her? What was he deaf as well as blind? Or it might be it was the more to amuse and amaze the wretched and deluded King, or to shew the wonderfulness of the apparition she feigned that astonishment, the more to magnifie her skill and cunning. Well, admit these were so, yet however it is manifest, notwithstanding her great voice, that as yet Saul saw nothing, but stood waiting like a drown’d Puppet to hear what would be the issue, for all he understood was from her cunning and lying relation. And so either thus far it is manifest that they were in distinct rooms, or there was nothing that he could see. 3. The next thing is, he saith, be not afraid, what sawest thou? that is, though I be Saul, yet be not afraid, I have sworn, and thou shalt receive no harm, but what sawest thou? As who should say, I see nothing as yet at all, but I suppose thou hast seen something; for otherwise his question doth not agree with the words the Woman spake before. But however it is manifest that as yet he saw nothing, and therefore rationally it must be supposed that they were in distinct rooms, or that there was nothing visible, that he could see. Further, his question is not in the present tense but of the time past, what sawest thou? or what hast thou seen? which could not be congruously spoken, if they had been both in one room, but however do undeniably conclude that as yet he saw nothing at all. 4. The next is the Womans lying and forged answer, thereby to magnifie her own craft, and the more to amuse and astonish poor deluded Saul, saying; Behold I saw gods ascending out of the earth. Well, it is still apparent that as Saul could not before see Samuel, now he neither seeth these Gods she telleth him of, nor any such thing: So that all that he apprehended was from her forged Stories, for he saw nothing as yet, either because he was not in the same room with her, or that there was no visible apparition. 5. Then he maketh another absurd question, like a distracted Man in the house of Bethlem, saying, what form is he of? when his question should have been, what forms are they of? for she spoke of Gods which are plural, and more than one, but he asketh in the singular, what form is he of. By all which it is manifest, that he yet saw nothing at all. For when we plainly see a thing, we do not usually ask others what form it is of, because our eyes can inform us of that. So that he saw nothing, either because he was not in the same room, or that there appeared nothing that was visible. 6. Now after all these ambiguous lies, and delatory cheats, the crafty quean doth begin to come more near, to give satisfaction to the blinded expectation of Saul, who all this while stood gaping to see the appearance of Samuel, and so she tells him (who was fit to believe any thing, though never so absurd, or impossible) behold an old man comes up, and he is covered with a mantle. In the beginning of the action, the Text saith, and when the woman saw Samuel, she cried out, then she said, she saw gods ascending out of the earth, and now after all this discourse and expence of time Samuel is but coming up, all was lies and delayes the more to blind and delude the poor credulous King. But yet thus far it is plain that Saul saw nothing at all, and so must needs all this while, either be in another room, or else for certain there was no apparition visible, and all the satisfaction that he had, was from the lying stories the Woman told him. Now let Mr. Glanvil consider and answer, whether it be not only intimated, but clearly holden forth in the Text that either they were in two distinct rooms, or that nothing visible did appear before Saul. 7. Now after all this the Text saith, and Saul perceived that it was Samuel, the Hebrew word doth signifie to know or to perceive, and relates to the understanding: but how did he know, or perceive that it was Samuel? not by the sight of his eyes, for we have made it plain that he was either in another room, or that no visible apparition presented it self before his eyes, but he only perceived it by the description of the crafty Woman, who knew well enough what habit or garments Samuel wore in his life time, as one that was the most publickly known Man in Israel: and therefore the subtil and crafty quean, knowing that Saul only required Samuel to be brought up and no other, doth at the last frame her tale agreeable to Sauls desire, and so describes him an old Man, covered with a mantle, and such an one Saul had known him to be, while he was living. But if Saul had seen any such thing as the shape or form of Samuel, then the Hebrew Verb thrice used in that action, that properly signifieth to see with the eyes, would have been used in this place (as well as when it relateth what she saw) and not the verb for knowing or perceiving that relateth to the mind, and Samuel he saw not, but only believed the lies she told him. For otherwise it would have been, And Saul saw Samuel, and not, Saul perceived that it was Samuel, which he could not do but only by her relation, and forged tales. 8. The last thing in this action, is, that Saul stooped with his face to the ground, and bowed himself: now to what did he stoop and bow, seeing he had seen nothing with his own eyes, neither knew any thing that appeared, but as the Woman told him? Could it be to any thing but to an imaginary Samuel and such an one as she had described, whom he conceited in his Phantasie to be Samuel himself? Surely in rational consequence it could be nothing else. For all that she had done and said before, being undeniably lies and cheats, this also in just and right reason, must be judged to be so also. So that it was either the Woman, that being in another room, did change and alter her voice, and so plaid the part of Samuel, or else that she had a confederate knave, whom she turned out to act the part of dead Samuel.

6. The last thing that we shall handle concerning this controverted subject, is the examination of the grounds and reasons of those that are of a different judgment, which may be comprised in these three several heads. 1. Some do conceive that it was the Body of Samuel that was raised up, and acted by his soul or by Satan. 2. Some hold that it was Samuels Soul that appeared in the shape and habit, that he had living. 3. Others do positively affirm that it was the Devil that assumed the shape of Samuel, and so acted the whole business, by a compact betwixt him and the Woman. These we shall confute in order.