TO WHICH OBJECTION I an­swer, (1) If the notion of a Spi­rit be so absurd as is pretended, that of a God, and a Soul distinct from matter, and immortal, is likewise an absurdity. And then, that the world was jumbled into this elegant and orderly Fabrick by chance; and that our Souls are only parts of Matter, that came together we know not whence, nor how; and shall again shortly be dis­solv'd into those loose Atoms that compound them: That all our conceptions are but the thrusting of one part of matter against an­other; and the Idea's of our mindes meer blind and casual motions: These and a thousand more the grossest impossibilities and absurdities (consequents of this Pro­position, That the notion of a Spirit is ab­surd) [Page 9] will be sad certainties and demonstra­tions. And with such Assertors I would cease to discourse about Witches and Ap­paritions, and address my self to obtain their assent to truths infinitely more Sa­cred.

AND yet (2) though it should be gran­ted them, that a substance immaterial is as much a contradiction as they can fancy; yet why should they not believe that the Air and all the Regions above us may have their invisible intellectuall Agents, of na­ture like unto our Souls, be that what it will; and some of them at least as much degenerate as the vilest and most mischie­vous among Men. This Hypothesis will be enough to secure the possibility of Wit­ches and Apparitions: and that all the up­per Stories of the Universe are furnish'd with Inhabitants, 'tis infinitely reasonable to conclude from the analogy of Nature; Since we see there is nothing so contem­ptible and vile in the world we reside in, but hath its living creatures that dwell up­on it; the Earth, the Water, the inferi­our Air; the Bodies of Animals, the flesh, the skin, the entrails; the leaves, the roots, the stalks of Vegetables; yea, and [Page 10] all kinde of Minerals in the subterraneous Regions: I say, all these have their proper Inhabitants; yea, I suppose this Rule may hold in all distinct kindes of bodies in the world, That they have their peculiar Animals. The certainty of which I be­lieve the improvement of microscopical ob­servations will discover. From whence I infer, That since this little spot is so thick­ly peopled in every Atome of it, 'tis weak­ness to think that all the vast spaces above, and hollows under ground, are desert and uninhabited. And if both the superiour and lower Continents of the Universe have their inhabitants also, 'tis exceedingly im­probable, arguing from the same analogy, that they are all of the meer sensible na­ture, but that there are at least some of the Rational and Intellectual Orders. Which supposed, there is good foundati­on for the belief of Witches and Appariti­ons, though the notion of a Spirit should prove as absurd and unphilosophical, as I judge the denyal of it. And so this first Objection comes to nothing. I descend then to the second Prejudice, which may be thus formed in behalf of the Objectors.

BUT to this Objection I return, (1) in the general, The more absurd and un­accountable these actions seem, the great­er confirmations are they to me of the truth of those Relations, and the reality of what the Objectors would destroy. For these circumstances being exceeding unlikely, judging by the measures of common be­lief, 'tis the greater probability they are not fictitious; For the contrivers of Ficti­ons use to form them as near as they can conformably to the most unsuspected reali­ties, endeavouring to make them look as like truth as is possible in the main supposals, though withal they make them strange in the circumstance. None but a fool or mad­man would relate with a purpose of having it believed, that he saw in Ireland, Men with hoofs on their heads, and eyes in their breasts; or, if any should be so ridicu­lously vain, as to be serious in such an in­credible Romance, it cannot be supposed that all Travellers that come into those parts after him should tell the same story. There is large field in fiction; and if all those Relations were arbitrary compositi­ons, [Page 13] doubtless the first Romancers would have framed them more agreeable to the common doctrine of Spirits; at least, af­ter these supposed absurdities had been a thousand times laugh'd at, people by this time would have learn'd to correct those obnoxious extravagancies; and though they have not yet more veracity than the Ages of Ignorance and Superstition, yet one would expect they should have got more cunning. This suppos'd impossibility then of these performances, seems to me a probable argument that they are not wilful and designed forgeries. And if they are Fancies, 'tis somewhat strange that Ima­gination which is the most various thing in all the world, should infinitely repeat the same conceit in all times and places.

BUT again (2) the strange Actions re­lated of Witches, and presumed impossible are not ascribed to their own powers; but to the Agency of those wicked Confede­rates they imploy: And to affirm that those evil spirits cannot do that which we con­ceit impossible, is boldly to stint the pow­ers of Creatures, whose natures and fa­culties we know not; and to measure the world of spirits by the narrow rules of our [Page 14] own impotent beings. We see among our selves the performances of some out go the conceits and possibilities of others; and we know many things may be done by the Mathematicks, and Mechanick Artifice, which common heads think impossible to be effected by the honest wayes of Art and Nature. And doubtless the subtilties and powers of those mischievous Fiends are as much beyond the reach and activities of the most knowing Agents among us, as theirs are beyond the wit and ability of the most rustick and illiterate; So that the ut­most that any mans reason in the world can amount to in this particular, is only this, that he cannot conceive how such things can be performed; which only argues the weakness and imperfection of our know­ledge and apprehensions, not the impossibi­lity of those performances; and we can no more from hence form an argument against them, than against the most ordina­ry effects in Nature. We cannot conceive how the Foetus is form'd in the Womb, nor as much as how a Plant springs from the Earth we tread on; we know not how our Souls move the Body, nor how these distant and extream natures are united: And if [Page 15] we are ignorant of the most obvious things about us, and the most considerable within our selves, 'tis then no wonder that we know not the constitution and powers of the Creatures, to whom we are such strangers. Briefly then, matters of fact well proved ought not to be denied, because we cannot conceive how they can be performed. Nor is it a reasonable method of inference, first to presume the thing impossible, and thence to conclude that the fact cannot be proved. On the contrary, we should judge of the action by the evidence, and not the evi­dence by the measures of our fancies about the action. This is proudly to exalt our own opinions above the clearest testimo­nies, and most sensible demonstrations of fact: and so to give the Lye to all Man­kind, rather than distrust the little conceits of our bold imaginations. But yet further,

(3) I THINK there is nothing in the instances mention'd, but what may as well be accounted for by the Rules of Reason and Philosophy, as the ordinary affairs of Nature. For in resolving natural Phoeno­mena, we can only assign the probable causes, shewing how things may be, not presuming how they are. And in the par­ticulars [Page 16] under our Examen, we may give an account how 'tis possible, and not un­likely, that such things (though somewhat varying from the common rode of Nature) may be acted. And if our narrow and contracted mindes can furnish us with ap­prehensions of the way and manner of such performances, though perhaps not the true ones, 'tis an argument that such things may be effected by creatures, whose powers and knowledge are so vastly ex­ceeding ours. I shall endeavour therefore briefly to suggest some things that may render the possibility of these performan­ces conceivable, in order to the removal of this Objection, that they are contradi­ctions and impossible.

FOR the First then, That the confede­rate Spirit should transport the Witch through the Air to the place of general Rendezvous, there is no difficulty in con­ceiving it; and if that be true which great Philosophers affirm concerning the real separability of the Soul from the Body with­out death, there is yet less; for then 'tis easie to apprehend, that the Soul, having left its gross and sluggish Body behinde it, and being cloath'd only with its immediate [Page 17] vehicle of Air, or more subtile matter, may be quickly conducted to any place it would be at, by those officious Spirits that attend it. And though I adventure to af­firm nothing concerning the truth and cer­tainty of this supposition, yet I must needs say, it doth not seem to me unreasonable. And our experience of Apoplexies, Epi­lepsies, Extastes, and the strange things men report to have seen during those de­liquiums, look favourably upon this con­jecture; which seems to me to contra­dict no principle of Reason or Philosophy; since Death consists not so much in the actual separation of Soul and Body, as in the indisposition and unfitness of the Body for vital union, as an excellent Philosopher hath made good. On which Hypothesis, the Witches anointing her self before she takes her flight, may perhaps serve to keep the Body tenantable, and in fit dis­position to receive the Spirit at its return. These things, I say, we may conceive, though I affirm nothing about them; and there is nothing in such conceptions but what hath been own'd by men of worth and name, and may seem fair and ac­countable enough to those who judge not [Page 18] altogether by the measures of the popu­lace, and customary opinion. And there's a saying of a great Apostle that seems to countenance this Platonick opinion; what is the meaning else of that ex­pression: [Whether in the body or out of the body I cannot tell] except the Soul may be separated from the body without death; which if it be granted possible, 'tis suffici­ent for my purpose. And

(2.) The Transformations of Witches into the shapes of other Animals, upon the same supposal is very conceivable, since then 'tis easie enough to imagine, that the power of imagination may form those pas­sive and pliable vehicles into those shapes, with more ease than the fancy of the Mo­ther can the stubborn matter of the Foetus in the womb, as we see it frequently doth in the instances that occur of Signatures and monstrous Singularities; and perhaps sometimes the confederate Spirit puts tricks upon the senses of the spectators, and those shapes are only illusions.

BUT then (3.) when they feel the hurts in their gross bodies, that they re­ceive in their aiery vehicles, they must be supposed to have been really present, at [Page 19] least in these latter; and 'tis no more dif­ficult to apprehend how the hurts of those should be translated upon their other bo­dies, then how diseases should be inflicted by the imagination, or how the fancy of the Mother should wound the Foetus, as se­veral credible relations do attest.

AND (4.) for their raising storms and tempests, they do it not, be sure, by their own, but by the power of the Prince of the Air, their friend and allie; and the Cere­monies that are enjoyn'd them, are doubt­less nothing else but entertainments for their imaginations, and are likely design'd to perswade them▪ that they do these strange things themselves.

AND (lastly) for their being suck'd by the Familiar, I say (1) we know so little of the nature of Doemons and Spirits, that 'tis no wonder we cannot certainly divine the reason of so strange an action. And yet (2) we may conjecture at some things that may render it less improbable. For some have thought that the Genii (whom both the Platonical and Christian Antiqui­ty thought embodied) are recreated by the reeks and vapours of humane blood, and the spirits that derive from them. Which [Page 20] supposal (if we grant them bodies) is not unlikely, every thing being refresh'd and nourish'd by its like. And that they are not perfectly abstract from all body and matter, besides the reverence we owe to the wisest antiquity, there are several con­siderable arguments I could alledge to render it exceeding probable. Which things supposed, the Devil's sucking the Sorceress is no great wonder, nor difficult to be accounted for. Or perhaps (3) this may be only a diabolical Sacrament and Ceremony to confirm the hellish covenant. To which I added, (4) That which to me seems most probable, viz That the Fami­liar doth not only suck the Witch, but in the action infuseth some poisonous ferment into her, which gives her imagination and spirits a magical tincture, whereby they become mischievously influential: and the word venefica intimates some such matter. Now that the imagination hath a mighty power in operation, is seen in the just now mention'd Signatures and Diseases that it causeth; and that the fancy is modified by the qualities of the blood and spirits, is too evident to need proof: which things sup­posed, 'tis plain to conceive that the evil [Page 21] spirit having breath'd some vile vapour in­to the body of the Witch, it may taint her blood and spirits with a noxious quality, by which her infected imagination, heightned by melancholly, and this worse cause, may do much hurt upon bodies that are impres­sible by such influences. And 'tis very like­ly that this ferment disposeth the imagina­tion of the Sorceress to cause the mention­ed [...], or separation of the soul from the body, and may perhaps keep the body in fit temper for its re-entry; as also it may facilitate transformation, which, it may be, could not be effected by ordinary and unassisted imagination.

Thus we see 'tis not so desperate to form an apprehension of the manner of these odde performances; and though they are not done the way I have describ'd, yet what I have said may help us to a con­ceit of the possibility, which sufficeth for my purpose. And though the Hypothesis I have gone upon will seem as unlikely to some, as the things they attempt to explain are to others, yet I must desire their leave to suggest, that most things seem unlikely (especially to the conceited and opiniona­tive) at first proposal; and many great [Page 22] truths are strange and improbable, till cu­stom and acquaintance have reconciled them to our fancies. And I'le presume to adde on this occasion, (though I love not to be confident in affirming) that there is none of the Platonical supposals I have used, but what I could make appear to be fair and reasonable, to the capable and un­prejudic'd.

TO WHICH I might answer, (1) That 'tis much more improbable that all the world should be deceiv'd in matters of fact; and circumstances of the clearest [Page 23] evidence and conviction; than that the De­vil, who is wicked, should be also unwise; and that he that perswades all his subjects and accomplices out of their wits, should himself act like his own temptations and perswasions. In brief, there is nothing more strange in this objection, than that wickedness is baseness and servility, and that the Devil is at leasure to serve those he is at leasure to tempt, and industrious to ruine. And again, (2) I see no necessity to believe that the Devil is alwayes the Witches confederate; but perhaps it may fitly be considered, whether the Familiar be not some departed humane spirit, for­saken of God and goodness, and swallow­ed up by the unsatiable desire of mischief and revenge, which [...]ssibly by the laws and capacity of its st [...]e it cannot execute immediately. And why we should presume that the Devil should have the liberty of wandering up and down the Earth and Air, when he is said to be held in the chains of darkness; and yet that the separated souls of the wicked, of whom no such thing is affirm'd in any Sacred Record, should be thought so imprison'd, that they cannot possibly wag from the place of their [Page 24] confinement, I know no shadow of conje­cture. This conceit I'm confident hath prejudic'd many against the belief of Wit­ches and Apparitions; they not being able to conceive that the Devil should be so ludricous as appearing spirits are some­times reported to be in their frolicks; and they presume, that souls departed never re­visit the free and open Regions; which confidence I know nothing to justifie: For since good men in their state of separa­tion are said to be [...], why the wicked may not be supposed to be [...] in the worst sense of the word, I know nothing to help me to imagine. And if it be sup­posed that the Imps of Witches are some­times wicked spirits of our own kinde and nature, and possibly the same that have been Sorcerers and Witches in this life: This supposal may give a fairer and more probable account of many of the actions of Sorcery and Witchcraft, than the other Hypothesis, that they are alwayes Devils. And to this conjecture I'le adventure to subjoyn another, which also hath its pro­bability, viz. (3) That 'tis not impossible but that the Familiars of Witches are a vile kinde of spirits, of a very inferiour [Page 25] constitution and nature, and none of those that were once of the highest Hierarchy, now degenerated into the spirits we call Devils. And for my part I must confess, that I think the common division of spirits much too general; conceiving it likely there may be as great a variety of Intel­lectual creatures in the invisible world, as there is of Animals in the visible: and that all the superiour, yea, and inferiour Regions, have their several kindes of spi­rits differing in their natural perfections, as well as in the kinds and degrees of their depravities; which being supposed, 'tis very probable that those of the basest and meanest Orders are they, who submit to the mention'd servilities. And thus the sagess and grandeur of the Prince of darkness need not be brought into que­stion.

TO this so specious an Objection I have these things to answer. (1) Providence is an unfathomable Depth; and if we should not believe the Phoeno­mena of our senses, before we can recon­cile them to our notions of Providence, we must be grosser Scepticks than ever yet was extant. The miseries of the present life, the unequal distributions of good and evil, the ignorance and barbarity of the greatest part of mankinde, the fatal dis­advantages we are all under, and the ha­zard we run of being eternally miserable and undone; these, I say, are things that can hardly be made consistent with that Wisdom and Goodness that we are sure hath made, and mingled it self with all things. [Page 27] And yet we believe there is a beauty and harmony, and goodness in that Providence, though we cannot unriddle it in particular instances; nor, by reason of our igno­rance and imperfection, clear it from con­tradicting appearances; and consequently, we ought not to deny the being of Witches and Apparitions, because they will create us some difficulties in our notions of Pro­vidence. But to come more close, (2) Those that believe that Infants are Heirs of Hell, and Children of the Devil as soon as they are disclosed to the world, cannot certainly offer such an objection; for what is a little trifling pain of a moment, to those eternal tortures, to which, if they die as soon as they are born, according to the tenour of this Doctrine, they are ever­lastingly exposed? But however the case stands as to that, 'tis certain, (3) That Providence hath, not secur'd them from other violences they are obnoxious to, from cruelty and accident; and yet we accuse It not when a whole Townful of Innocents fall a Victim to the rage and ferity of bar­barous executioners in wars and Massacres. To which I adde (4) That 'tis likely the mischief is not so often done by the evil spi­rit [Page 28] immediately, but by the malignant in­fluence of the Sorceress, whose power of hurting consists in the fore-mention'd fer­ment, which is infused into her by the Fa­miliar. So that I am apt to think there may be a power of real fascination in the Witches eyes and imagination, by which for the most part she acts upon tender bodies. Nescio quis teneros oculus—For the pestilential spirits being darted by a spright­ful and vigorous imagination from the eye, and meeting with those that are weak and passive in the bodies which they enter, will not fail to infect them with a noxious quality, that makes dangerous and strange alterations in the person invaded by this poysonous influence: which way of acting by subtil and invisible instruments, is or­dinary and familiar in all natural efficien­ties. And 'tis now past question, that na­ture for the most part acts by subtil streams and aporhaea's of minute particles, which pass from one body to another. Or how­ever that be, this kinde of agency is as con­ceivable as any of those qualities ignorance hath call'd sympathy and antipathy, the re­ality of which we doubt not, though the manner of action be unknown. Yea, the [Page 29] thing I speak of is as easie to be appre­hended, as how infection should pass in certain tenuious streams through the air from one house to another; or, as how the biting of a mad Dog should fill all the blood and spirits with a venomous and ma­lign ferment; the application of the ver­tue doing the same in our case, as that of contact doth in this. Yea, some kindes of fascination are perform'd in this grosser and more sensible way, as by striking, giving Apples, and the like, by which the conta­gious quality may be transmitted, as we see diseases often are by the touch. Now in this way of conjecture, a good account may be given why Witches are most pow­erful upon Children and timorous persons, viz. because their spirits and imaginati­ons being weak and passive, are not able to resist the fatal invasion; whereas men of bold mindes, who have plenty of strong and vigorous spirits are secure from the contagion, as in pestilential Airs clean bo­dies are not so liable to infection as are other tempers. Thus then we see 'tis like­ly enough, that very often the Sorceress her self doth the mischief; and we know, de facto, that Providence doth not alwayes [Page 30] secure us from one anothers injuries. And yet I must confess, that many times also the evil spirit is the mischievous Agent; though this confession draw on me another objection, which I next propose.

I RETURN, (1) That the laws, liber­ties, and restraints of the inhabitants of the other world are to us utterly un­known; and this way we can only argue our selves into confessions of our ignorance, which every man must acknowledge that is not as immodest, as ignorant. It must be granted by all that own the being, power, and malice of evil spirits, that the security [Page 31] we enjoy is wonderful, whether they act by Witches or not; and by what Laws they are kept from making us a prey, to speak like Philosophers, we cannot tell: yea, why they should be permitted to tempt and ruine us in our Souls, and re­strain'd from touching or hurting us in our Bodies, is a mystery not easily accountable. But yet (2) though we acknowledge their power to vex and torment us in our bodies also; yet a reason may be given why they are less frequent in this kind of mischief, viz. because their main designs are levell'd against the interest and happiness of our Souls, which they can best promote, when their actions are most sly and secret; whereas did they ordinarily persecute men in their bodies, their agency and wicked influence would be discover'd, and make a mighty noise in the world, whereby men wonld be awaken'd to a more suitable and vigorous opposition, by the use of such means as would engage Providence to re­scue them from their rage and cruelties, and at last defeat them in their great pur­poses of undoing us eternally. Thus we may conceive that the security we enjoy may well enough consist with the power [Page 32] and malice of those evil spirits; and up­on this account we may suppose that Laws of their own may prohibit their unli­cenc'd injuries, not from any goodness there is in their Constitutions, but in order to the more successful carrying on the pro­jects of the dark Kingdom; as Generals forbid plunder, not out of love to their Enemies, but in order to their own suc­cess. And hence (3) we may suppose a Law of permission to hurt us at the instance of the Sorceress, may well stand with the polity of Hell, since by gratifying the wick­ed person they encourage her in malice and revenge, and promote thereby the main ends of their black confederacy, which are to propagate wickedness, and to ruine us in our eternal interests. And yet (4) 'tis clear to those that believe the History of the Gospel, that wicked spirits have vexed the bodies of men, without any instigation that we read of; and at this day 'tis very likely that many of the strange accidents and diseases that befall us, may be the in­fliction of evil spirits, prompted to hurt us only by the delight they take in mischief. So that we cannot argue the improbability of their hurting Children and others by [Page 33] Witches, from our own security and free­dom from the effects of their malice, which perhaps we feel in more instances than we are aware of.

(1) THAT to resolve all the clear circumstances of Fact, which we finde in well attested and confirm'd Relations of this kinde, into the power of deceivable imagination, is to make fancy the greater prodigy, and to suppose, that it can do stranger feats than are believed of any other kinde of fascination. And to think that Pins and Nails, for instance, can, [Page 34] by the power of imagination be convey'd within the skin; or that imagination, should deceive so many as have been wit­nesses in objects of sense, in all the circum­stances of discovery; this, I say, is to be infinitely more credulous than the assertors of Sorcery and Demoniack contracts. And by the same reason it may be believ'd, that all the Battels and strange events of the world, which our selves have not seen, are but dreams and fond imaginations, and like those that are fought in the clouds, when the brains of the deluded spectators are the only Theatre of those fancied trans­actions. And (2) to deny evidence of fact, because their imagination may de­ceive the Relators, when we have no rea­son to think so but a bare presumption, that there is no such thing as is related, is quite to destroy the credit of all humane testimony, and to make all men lyars in a larger sense than the Prophet concluded in his haste. For not only the melancholick and the fanciful, but the grave and the sober, whose judgements we have no reason to suspect to be tainted by their imaginations, have from their own knowledge and expe­rience made reports of this nature. But [Page 35] to this it will possibly be rejoyn'd, the Re­ply will be another prejudice against the belief I contend for, viz.

[Page 36] TO WHICH Objection it might perhaps be enough to return (as hath been above suggested) that nothing can be concluded by this and such like ar­guings, but that the policy and menages of the instruments of darkness are to us alto­gether unknown, and as much in the dark as their natures, mankinde being no more acquainted with the reasons and me­thods of action in the other world, than poor Cottagers and Mechanicks are with the intriques of Government, and reasons of State. Yea peradventure (2) 'tis one of the great designs, as 'tis certainly the interest, of those wicked Agents and Ma­chinators, industriously to hide from us their influences and wayes of acting, and to work, as near as is possible, incognito; upon which supposal 'tis easie to conceive a reason, why they most commonly work by, and upon the weak and the ignorant, who can make no cunning observations, or tell credible tales to detect their artifice. Besides (3) 'tis likely a strong imaginati­on, that cannot be weaken'd or disturb'd by a busie and subtil ratiocination, is a ne­cessary [Page 37] requisite to those wicked perfor­mances; and without doubt an height­ned and obstinate fancy hath a great influ­ence upon impressible spirits; yea, and as I have conjectur'd before, on the more passive and susceptible bodies. And I am very apt to believe, that there are as real communications and intercourses between our spirits, as there are between material agents; which secret influences, though they are unknown in their nature, and wayes of acting, yet they are sufficiently felt in their effects: for experience attests, that some by the very majesty and greatness of their spirits, discover'd by nothing but a certain noble air that accompanies them, will bear down others less great and gene­rous, and make them sneak before them; and some, by I know not what stupifying vertue, will tie up the tongue, and confine the spirits of those who are otherwise brisk and voluble. Which thing supposed, the influences of a spirit possess'd of an active and enormous imagination, may be malign and fatal where they cannot be re­sisted, especially when they are accompa­nied by those poisonous reaks that the evil spirit breathes into the Sorceress, which [Page 38] likely are shot out, and applied by a fancy heightned and prepared by melancholy and discontent. And thus we may conceive why the melancholick and envious are used upon such occasions, and for the same reason the ignorant, since knowledge checks and controuls imagination; and those that abound much in the imaginative faculties do not usually exceed in the rational. And perhaps (4) the Daemon himself useth the imagination of the Witch so qualified for his purpose, even in those actions of mis­chief which are more properly his; for it is most probable, that spirits act not up­on bodies immediately, and by their na­ked essence, but by means proportionate and suitable instruments that they use; upon which account likely 'tis so strictly requi­red, that the Sorceress should believe, that so her imagination might be more at the devotion of the mischievous Agent. And for the same reason also Ceremonies are used in Inchantments, viz. for the beget­ting this diabolical faith, and heightning the fancy to a degree of strength and vi­gour sufficient to make it a fit instrument for the design'd performance. And these I think are reasons of likelihood and pro­bability, [Page 39] why the hellish confederates are mostly the ignorant and the melancholick. To pass then to another prejudice.

(1) THAT a single relation for an Affirmative, sufficiently con­firmed and attested, is worth a thousand tales of forgery and imposture, from whence cannot be concluded an universal Nega­tive. So that, though all the Objectors sto­ries be true, and an hundred times as ma­ny more such deceptions; yet one relati­on, [Page 40] wherein no fallacy or fraud could be suspected for our Affirmative, would spoil any Conclusion could be erected on them. And

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

(3) WHETHER it be fair to infer, that because there are some Cheats and Impostures, that therefore there are no Re­alities. Indeed frequency of deceit and fallacy will warrant a greater care and caution in examining; and scrupulosity and shiness of assent to things wherein fraud hath been practised, or may in the least degree be suspected. But, to conclude, because that an old woman's fancy abused her, or some knavish fellows put tricks upon the ignorant and timorous, that there­fore [Page 41] whole Assises have been a thousand times deceived in judgements upon matters of fact, and numbers of sober persons have been forsworn in things wherein per­jury could not advantage them; I say, such inferences are as void of reason, as they are of charity and good manners.

TO WHICH suggestions 'twere e­nough to say, that 'tis sufficient if the thing be well prov'd, though the de­sign be not known. And to argue nega­tively à fine, is very unconclusive in such matters. The Laws and affairs of the o­ther world (as hath been intimated) are vastly differing from those of our Regions, and therefore 'tis no wonder we cannot judge of their designs, when we know no­thing of their menages, and so little of their natures. The ignorant looker-on can't imagine what the Limner means by those seemingly rude lines and scrawls which he intends for the rudiments of a Picture; and the Figures of Mathematick Operation are non-sense, and dashes at a venture to one un-instructed in Mecha­nicks. We are in the dark to one anothers purposes and intendments; and there are a thousand intrigues in our little matters, which will not presently confess their de­sign even to sagacious inquisitors. And therefore 'tis folly and incogitancy to ar­gue [Page 43] any thing one way or other from the designs of a sort of Beings, with whom we so little communicate; and possibly we can take no more aim, or guess at their projects and designments, than the gazing Beasts can do at ours, when they see the Traps and Gins that are laid for them, but understand nothing what they mean. Thus in general.

BUT I attempt something more par­ticularly, in order to which I must pre­mise that the Devil is a name for a Body Politick, in which there are very different Orders and Degrees of Spirits, and perhaps in as much variety of place and state, as among our selves; so that 'tis not one and the same person that makes all the com­pacts with those abused and seduced Souls, but they are divers, and those 'tis like of the meanest and basest quality in the Kingdom of darkness; which being sup­posed, I offer this account of the probable design of those wicked Agents, viz. That having none to rule or tyrannize over within the Circle of their own nature and government, they affect a proud Empire over us (the desire of Dominion and Au­thority being largely spread through the [Page 44] whole circumference of degenerated nature, especially among those, whose pride was their original transgression) every one of these then desires to get him Vassals to pay him homage, and to be employed like Slaves in the services of his lusts and ap­tetites; to gratifie which desire, 'tis like enough to be provided and allowed by the constitution of their State and Govern­ment, that every wicked spirit shall have those Souls as his property, and particular servants and attendants, whom he can catch in such compacts; as those wild Beasts that we can take in hunting, are by the al­lowance of the Law our own; and those Slaves that a man hath purchas'd, are his peculiar goods, and the vassals of his will. Or rather those deluding Fiends are like the seducing fellows we call Spirits, who inveigle Children by their false and flat­tering promises, and carry them away to the Plantations of America, to be servilly employed there in the works of their pro­fit and advantage. And as those base Agents will humour and flatter the simple unwary Youth, till they are on Ship-board, and without the reach of those that might re­scue them from their hands: In like man­ner [Page 45] the more mischievous Tempter studies to gratifie, please, and accommodate those he deals with in this kinde, till death hath lanch'd them into the Deep, and they are past the danger of Prayers, Repentance, and Endeavours; and then He useth them as pleaseth Him. This account I think is not unreasonable, and 'twill fully answer the Objection. For though the matter be not as I have conjectur'd, yet 'twill sug­gest a way how it may be conceiv'd, which nulls the pretence, That the Design is in­conceiveable.

TO WHICH, among other things that might be suggested, I return, (1) That we are never liable to be so betray­ed and abused, till by our vile dispositions and tendencies we have forfeited the tute­lary care and oversight of the better Spi­rits; which, though generally they are our guard and defence against the malice and violence of evil Angels, yet it may well enough be thought that sometimes they may take their leave of such as are swallowed up by malice, envy, and desire of revenge, qualities most contrary to their Life and Nature, and leave them ex­posed to the invasion and sollicitations of those wicked Spirits, to whom such hate­ful Attributes make them very suitable. And if there be particular guardian Angels, as 'tis not absurd to fancy, it may then well be supposed, that no man is obnoxious to those projects and attempts, but only such whose vile and mischievous natures have driven from them their protecting Genius. And against this dereliction to the power of evil spirits, 'tis likely enough what some affirm, that the Royal Psalmist directs [Page 47] that Prayer, Psal. LXXI. ix, x. Cast me not off in the time of old age, forsake me not when my strength faileth. For— They that keep my soul [ [...], as the LXX and the Vulgar Latin, Qui custodiunt animam meam] they take coun­sel together, saying, God hath forsaken him, persecute him and take him, for there is none to deliver him. But I adde, (2) That 'tis very improbable, that the state where­in they are, will not easily permit palpable intercourses between the bad Genii and our nature, since 'tis like enough that their own Laws and Government do not allow their frequent excursions into this world. Or, it may with as great probability be supposed, that 'tis a very hard and painful thing for them, to force their thin and te­nuious bodies into a visible consistence, and such shapes as are necessary for their de­signs in their correspondencies with Witches. For in this action their bodies must needs be exceedingly compress'd, which cannot be well supposed without a painful sense. And this is perhaps a reason why there are so few Apparitions, and why appearing spirits are commonly in such haste to be gone, viz. that they may be deliver'd from [Page 48] the unnatural pressure of their tender ve­hicles, which I confess holds more, in the apparitions of good than of evil Spirits; most Relations of this kinde, describing their discoveries of themselves, as very transient, (though for those the Holy Scri­pture records, there may be peculiar rea­son, why they are not so) whereas the wicked ones are not altogether so quick and hasty in their Visits: The reason of which probably is, the great subtilty and tenuity of the bodies of the former, which will require far greater degrees of compression, and consequently of pain, to make them visible; whereas the latter, are more foe­culent and gross, and so nearer allyed to palpable consistencies, and more easily re­duceable to appearance and visibility.

AT this turn, Sir, you may perceive that I have again made use of the Platonick Hypothesis, That Spirits are embodied, up­on which indeed a great part of my Dis­course is grounded: And therefore I hold my self obliged to a short account of that supposal. It seems then to me very pro­bable from the Nature of Sense, and A­nalogy of Nature. For (1.) We perceive in our selves, that all Sense is caus'd and ex­cited [Page 49] by motion made in matter; and when those motions which convey sensible impressions to the Brain, the Seat of Sense, are intercepted, Sense is lost: So that, if we suppose Spirits perfectly to be disjoyn'd from all matter, 'tis not conceivable how they can have the sense of any thing; For how material Objects should any way be perceiv'd, or felt without vital union with matter, 'tis not possible to imagine. Nor doth it (2.) seem suitable to the Analogy of Nature, which useth not to make pre­cipitious leaps from one thing to another, but usually proceeds by orderly steps and gradations: whereas were there no order of Beings between us, who are so deeply plunged into the grossest matter, and pure unbodied Spirits, 'twere a mighty jump in Nature. Since then the greatest part of the world consists of the finer portions of matter, and our own Souls are imme­diately united unto these, 'tis infinitely probable to conjecture, that the nearer orders of Spirits are vitally joyn'd to such Bodies. And so Nature by Degrees ascend­ing still by the more refin'd and subtile matter, gets at last to the pure [...] or immaterial minds, which the Platonists [Page 50] made the highest Order of created Beings. But of this I have discoursed elsewhere, and have said thus much of it at present, because it will enable me to adde another Reason of the unfrequency of Apparitions and Compacts, viz.

(3.) BECAUSE 'tis very likely, that these Regions are very unsuitable, and dis­proportion'd to the frame and temper of their Senses and Bodies; so that perhaps, the Courser Spirits can no more bear the Air of our World, than Bats and Owls can the brightest beams of Day. Nor can the Purer and Better any more endure the noysom steams, and poysonous reeks of this Dunghil Earth, than the Delicate can bear a confinement in nasty Dungeons, and the foul squallid Caverns of uncom­fortable Darkness. So that 'tis no more wonder, that the better Spirits no oftner appear, than that men are not more fre­quently in the Dark Hollows under ground. Nor is't any more strange that evil Spirits so rarely visit us, than that Fishes do not ordinarily fly in the Air, as 'tis said one sort of them doth; or that we see not the Batt daily fluttering in the beams of the Sun. And now by the help of what I [Page 51] have spoken under this Head, I am pro­vided with some things wherewith to dis­able another Objection, which I thus pro­pose:

WHICH way of arguing is still from our Ignorance of the State and Government of the other World, which must be confest, and may, with­out prejudice to the Proposition I defend. But particularly, I say, (1) That we have ground enough to believe, that Good Spirits do interpose in, yea, and govern our Affairs. For that there is a Provi­dence [Page 52] reaching from Heaven to Earth, is generally acknowledg'd; but that this supposeth all things to be order'd by the immediate influence, and interposal of the Supreme Deity, is not very Philosophical to suppose; since if we judge by the Analogy of the Natural World, all things we see are carried on by the Ministry of Second Causes, and intermediate Agents. And it doth not seem so Magnificent and Becoming an apprehension of the Supreme Numen, to fancy His immediate Hand in every trivial Management. But 'tis ex­ceeding likely to conjecture, that much of the Government of us, and our Affairs, is committed to the better Spirits, with a due subordination and subserviency to the Will of the chief Rector of the Universe. And 'tis not absurd to believe, that there is a Government runs from Highest to Low­est, the better and more perfect orders of Being, still ruling the inferiour and less perfect. So that some one would fancy that perhaps the Angels may manage us, as we do the Creatures that God and Na­ture have placed under our Empire and Dominion. But however that is, That God rules the lower World by the Mini­stry [Page 53] of Angels, is very consonant to the sacred Oracles. Thus, Deut. XXXII. viii, ix. When the most High divided the Nations their inheritance, when he separa­ted the sons of Adam, he set the bounds of the people, [...], according to the number of the Angels of God, as the Septuagint renders it; the Authority of which Translation, is abundantly credited and asserted, by its being quoted in the New Testament, without notice of the H [...]brew Text, even there where it differs from it, as learned men have observ'd. We know also, that Angels were very fa­miliar with the Patriarchs of old; and Jacob's Ladder is a Mystery, which imports their ministring in the affairs of the Low­er World. Thus Origen and others un­derstand, that to be spoken by the Presi­dential Angels. Jer: LI. ix We would have healed BABYLON, but she is not healed, forsake her, and let us go. Like the Voice heard in the Temple before the taking of Jerusalem by Titus, [...]. And before Nebuchadnezzar was sent to learn Wisdom and Religion among the Beasts, He sees a Watcher, ac­cording to the 70. an Angel, and an holy [Page 54] One come down from heaven, Dan. IV. xiii. who pronounceth the sad Decree a­gainst Him, and calls it the Decree of the Watchers, who very probably were the Guardian Genii of Himself and his King­dom. And that there are particular An­gels that have the special Rule and Govern­ment of particular Kingdoms, Provinces, Cities, yea and of Persons, I know no­thing that can make improbable: The in­stance is notorious in Daniel, of the An­gels of Fersia and Graecia, that hindred the other that was engaged for the concerns of Judaea; yea, our Saviour himself tells us, that Children have their Angels, and the Congregation of Disciples supposed that St. Peter had his. Which things, if they be granted, the good Spirits have not so little to do with us, and our matters, as is generally believed. And perhaps it would not be absurd, if we referr'd ma­ny of the strange thwarts, and unexpected events, the disappointments and lucky co­incidences that befal us, the unaccountable fortunes and successes that attend some lucky men, and the unhappy fates that dog others that seem born to be miserable; the Fame and Favour that still waits on some [Page 55] without any conceivable motive to allure it, and the general neglect of others more deserving, whose worth is not acknowledg'd, I say, these and such like odde things, may with the greatest probability be resolv'd into the Conduct and Menages of those in­visible supervisors, that preside over, and govern our affairs.

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

(2.) THAT the apparition of good Spirits is not needful for the Designs of the better world, whatever such may be for the interest of the other. For we have had the Appearance and Cohabitation of the Son of God, we have Moses and the Prophets, and the continued influence of the Spirit, the greatest Arguments to strengthen Faith, the most powerful Motives to excite our Love, and the No­blest [Page 56] Encouragements to quicken and raise our desires and hopes, any of which are more than the apparition of an Angel; which would indeed be a great gratificati­on of the Animal Life, but 'twould ren­der our Faith less noble and less generous, were it frequently so assisted: Blessed are they that believe, and yet have not seen. Besides which, the good Angels have no such ends to prosecute, as the gaining any Vassals to serve them, they being mini­string Spirits for our good, and no self-de­signers for a proud and insolent Dominion over us. And it may be perhaps not im­pertinently added, That they are not al­wayes evil Spirits that appear, as is, I know not well upon what grounds, gene­rally imagined; but that the extraordina­ry detections of Murders, latent Treasures, falsified and unfulfill'd Bequests, which are sometimes made by Apparitions, may be the courteous Discoveries of the better, and more benign Genii. Yea, 'tis not un­likely, that those Warnings that the world sometimes hath of approaching Judge­ments and Calamities by Prodigies, and sundry odde Phoenomena, are the kind In­formations of some of the Inhabitants of [Page 57] the upper world. Thus, was Jerusalem forewarned before its sacking by Antio­chus, by those Aiery Horsemen that were seen through all the City, for almost for­ty dayes together, 2 Mac. V. ii, iii. And the other Prodigious Portents that fore-ran its Destruction by Titus: which I men­tion, because they are notorious instances. And though, for mine own part, I scorn the ordinary Tales of Prodigies, which pro­ceed from superstitious fears, and unac­quaintance with Nature, and have been used to bad purposes by the Zealous and the Ignorant; Yet I think that the Argu­ments that are brought by a late very inge­nious Author, to conclude against such Warnings and Predictions in the whole kinde, are short and inconsequent, and built upon too narrow Hypotheseis. For if it be supposed, that there is a sort of Spi­rits over us, and about us, who can give a probable guess at the more remarkable fu­turities, I know not why it may not be conjectured, that the kindness they have for us, and the appetite of fore-telling strange things, and the putting the world upon expectation, which we finde is very grateful to our own Natures; may not in­cline [Page 58] them also to give us some general notice of those uncommon Events which they foresee. And I yet perceive no rea­son we have to fancy, that whatever is done in this kinde, must needs be either immediately from Heaven, or from the Angels, by extraordinary commission and appointment. But it seems to me not un­reasonable to believe, that those officious Spirits that oversee our affairs, perceiving some mighty and sad alterations at hand, in which their Charge is much concerned, cannot chuse, by reason of their affection to us, but give us some seasonable hints of those approaching Calamities; to which also their natural desire to foretell strange things to come, may contribute to incline them. And by this Hypothesis, the fairest probabilities, and strongest ratiocinations against Prodigies, may be made unser­viceable. But this only by the way. I pro­ceed to the next objection, which may be made to speak thus.

(1.) THE WONDERS done by Confederacy with wicked Spi­rits, cannot derive a suspition upon the undoubted Miracles that were wrought by the Author and Promulgers of our Reli­gion, as if they were performed by Dia­bolical Compact, since their Spirit, Endea­vours, and Designs were notoriously con­trary to all the Tendencies, Aims, and Interests of the Kingdom of Darkness. For, as to the Life and Temper of the Blessed and adorable JESUS, we know there was an incomparable sweet­ness in his Nature, Humility in his Man­ners, Calmness in his Temper, Compassion [Page 61] in his Miracles, Modesty in his Expressi­ons, Holiness in all his Actions, Hatred of Vice and Baseness, and Love to all the World; all which are essentially contrary to the Nature and Constitution of Apostate Spirits, who abound in Pride and Rancour, Insolence and Rudeness, Tyranny and Base­ness, universal Malice, and Hatred of Men. And their Designes are as opposite, as their Spirit and their Genius. And now, Can the Sun borrow its Light from the bottom­less Abyss? Can Heat and Warmth flow in upon the World from the Regions of Snow and Ice? Can Fire freeze, and Wa­ter burn? Can Natures, so infinitely con­trary, communicate, and jump in projects, that are destructive to each others known Interests? Is there any Balsome in the Cockatrice's Egge? or, Can the Spirit of Life flow from the Venome of the Asp? Will the Prince of Darkness strengthen the Arm that is stretcht out to pluck his Usurp't Scepter, and his Spoils from him? And will he lend his Legions, to assist the Armies of his Enemy against him? No, these are impossible Supposals; No intel­ligent Being will industriously and know­ingly contribute to the Contradiction of its [Page 62] own Principles, the Defeature of its Pur­poses, and the Ruine of its own dearest In­terests. There is no fear then, that our Faith should receive prejudice from the acknowledgement of the Being of Witches, and power of evil Spirits, since 'tis not the doing wonderful things that is the only E­vidence that the Holy JESUS was from God, and his Doctrine true; but the con­junction of other circumstances, the holi­ness of his Life, the reasonableness of his Religion, and the excellency of his Designs, added credit to his Works, and strength­ned the great Conclusion, That he could be no other than the Son of God, and Saviour of the world. But besides, I say,

(2.) THAT since infinite Wisdom and Goodness rules the World, it cannot be conceiv'd, that they should give up the greatest part of men to unavoidable de­ception. And if evil Angels, by their Con­federates are permitted to perform such astonishing things, as seem so evidently to carry God's Seal and Power with them, for the confirmation of Falshoods, and gain­ing credit to Impostors, without any coun­ter-evidence to disabuse the World; Man­kinde is exposed to sad and fatal delusion. [Page 63] And to say that Providence will suffer us to be deceived in things of the greatest concernment, when we use the best of our care and endeavours to prevent it, is to speak hard things of God; and in effect to affirm, That He hath nothing to do in the Government of the World, or doth not concern himself in the affairs of poor forlorn Men. And if the Providence and Goodness of God be not a security unto us against such Deceptions, we cannot be as­sured, but that we are alwayes abused by those mischievous▪ Agents, in the Objects of plain sense, and in all the matters of our daily Converses. If ONE that pretends he is immediately sent from God, to over­throw the ancient Fabrick of Established Worship, and to erect a New Religion in His Name; shall be born of a Virgin, and honour'd by a miraculous Star; proclaim­ed by a Song of seeming Angels of Light, and Worshipped by the wise Sages of the World; Revered by those of the greatest austerity, and admired by all for a miracu­lous Wisdom, beyond his Education and his Years: If He shall feed Multitudes with almost nothing, and fast himself beyond all the possibilities of Nature: If He shall [Page 64] be transformed into the appearance of ex­traordinary Glory, and converse with de­parted Prophets in their visible Forms: If He shall Cure all Diseases without Phy­sick or Endeavour, and raise the Dead to Life after they have stunck in their Graves: If He shall be honoured by Voices from Heaven, and attract the universal Wonder of Princes and People: If he shall allay Tempests with a Beck, and cast out Devils with a Word: If He shall foretell his own Death particularly, with its Tragical Cir­cumstances, and his Resurrection after it: If the Veil of the most famous Temple in the world shall be rent, and the Sun darkened at his Funeral: If he shall, within the time foretold, break the bonds of Death, and lift up his Head out of the Grave: If Multitudes of other departed Souls shall arise with Him, to attend at the Solemnity of his Resurrection: If he shall after Death, visibly converse, and eat, and drink with divers persons, who could not be deceived in a matter of clear sense, and ascend in Glory in the presence of an a­stonisht and admiring Multitude: I say, if such a One as this should prove a Dia­bolical Impostor, and Providence should [Page 65] permit him to be so credited and acknow­ledged; What possibility were there then for us to be assured, that we are not al­wayes deceived? yea, that our very Fa­culties were not given us only to delude and abuse us? And if so, the next Con­clusion is, That there is no God that judg­eth in the earth; and the best, and most likely Hypothesis will be, That the world is given up to the Government of the Devil. But if there be a Providence that supervi­seth us, (as nothing is more certain) doubt­less, it will never suffer poor helpless Crea­tures to be inevitably deceived, by the craft and subtility of their mischievous Enemy, to their undoing; but will without que­stion take such care, that the works wrought by Divine Power for the Confir­mation of Divine Truth, shall have such visible Marks and Signatures, if not in their Nature, yet in their Circumstances, Ends, and Designs, as shall discover whence they are, and sufficiently distinguish them from all Impostures and Delusions. And though wicked Spirits may perform some strange things that may excite wonder for a while, yet He hath, and will so provide, that they shall be baffled and discredited; [Page 66] as we know it was in the case of Moses and the Aegyptian Magicians.

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

THE SIN against the Holy Ghost is said to be Unpardonable; by which sad Attribute, and the Discourse of our Sa­viour, Mat. XII. from the xxii. to the xxxiii. verse, we may understand its Na­ture: In order to which we consider, That since the Mercies of God, and the Merits of his Son, are infinite, there is [Page 67] nothing can make a Sin unpardonab [...], but what makes it incurable; and there is no Sin but what is curable by a strong Faith, and a vigorous Endeavour: For all things are possible to him that believeth. So that, that which makes a Sin incurable, must be somewhat that makes Faith impossible, and obstructs all means of Conviction. In or­der to the finding which, we must consider the wayes and methods the Divine Good­ness hath taken, for the begetting Faith, and cure of Infidelity▪ which it attem­pted, first, by the Prophets, and holy men of antient times, who, by the excellency of their Doctrine, the greatness of their Miracles, and the holiness of their Lives, endeavoured the conviction and reforma­tion of a stubborn and unbelieving World. But though Few believed their report, and men would not be prevail'd on by what they did, or what they said, yet their Infi­delity was not hitherto incurable, because further means were provided in the Mini­stry of John the Baptist, whose Life was more severe, whose Doctrines were more plain, pressing and particular; and there­fore 'twas possible that He might have suc­ceeded. Yea, and where He failed, and [Page 68] could not open mens hearts and their eyes, the Effect was still in possibility, and it might be expected from Him that came after, to whom the Prophets and John were but the Twilight and the Dawn. And though His miraculous Birth, the Song of Angels, the Journey of the Wise Men of the East, and the correspondence of Pro­phesies, with the Circumstances of the first appearance of the Wonderful Infant: I say, though these had not been taken no­tice of, yet was there a further provision made for the cure of Infidelity, in his asto­nishing Wisdom, and most excellent Do­ctrines; For, He spake as never Man did. And when These were despised and negle­cted, yet there were other means towards Conviction, and Cure of Unbelief, in those mighty Works that bore Testimony of Him, and wore the evident marks of Di­vine Power in their foreheads. But when after all, these clear and unquestionable Miracles which were wrought by the Spi­rit of God, and had eminently his Super­scription on them, shall be ascribed to the Agency of evil Spirits, and Diabolical Compact, as they were by the malicious and spightful Pharisees in the periods above-mentioned; [Page 69] when those great and last Testimonies against Infidelity, shall be said to be but the Tricks of Sorcery, and Com­plotment with Hellish Confederates, This is Blasphemy in the highest, against the Power and Spirit of God, and such as cuts off all means of Conviction, and puts the Unbeliever beyond all possibilities of Cure. For Miracles are God's Seal, and the great and last evidence of the truth of any Do­ctrine. And though, while these are on­ly dis-believed as to the Fact, there re­mains a possibility of perswasion; yet, when the Fact shall be acknowledg'd, but the Power blasphemed, and the effects of the adorable Spirit maliciously imputed to the Devils; such a Blasphemy, such an Infi­delity is incurable, and consequently un­pardonable. I say, in summe, the Sin against the Holy Ghost seems to be a malicious im­putation of the Miracles wrought by the Spirit of God in our Saviour to Satanical Confederacy, and the power of Apostate Spirits; Then which, nothing is more blasphemous, and nothing is more like to provoke the Holy Spirit that is so abused to an Eternal Dereliction of so Vile and so Incurable an Unbeliever.

[Page 70] THIS account, as 'tis clear and rea­sonable in it self, so it is plainly lodg'd in the mention'd Discourse of our Saviour. And those that speak other things about it, seem to me to talk at random, and per­fectly without Book. But to leave them to the fondness of their own conceits, I think it now time to draw up to a Conclusion of the whole.

THEREFORE briefly, Sir, I have endea­voured in these Papers, which my respect and your concernment in the subject have made yours, to remove the main prejudi­ces I could think of, against the existence of Witches and Apparitions: and I'm sure I have suggested much more against what I defend, than ever I heard or saw in any that opposed it; whose Discourses, for the most part, have seemed to me inspired by a lofty scorn of common belief, and some trivial Notions of Vulgar Philosophy. And in despising the Common Faith about mat­ters of Fact, and fondly adhering to it in things of Speculation, they very grosly and absurdly mistake: For in things of Fact, the People are as much to be believ'd, as the most subtile Philosophers and Spe­culators; since here, Sense is the Judge. [Page 71] But in matters of Notions and Theory, They are not at all to be heeded, because Reason is to be Judge of these, and this they know not how to use. And yet thus it is with those wise Philosophers, that will deny the plain evidence of the Senses of Mankinde, because they cannot reconcile appearan­ces with the fond Crotchets of a Philoso­phy, which they lighted on in the High-way by chance, and will adhere to at adventure. So that I profess, for mine own part, I ne­ver yet heard any of the confident De­claimers against Witchcraft and Appariti­ons, speak any thing that might move a mind, in any degree instructed in the ge­nerous kinds of Philosophy, and Nature of things. And for the Objections I have re­cited, they are most of them such as rose out of mine own thoughts, which I obli­ged to consider what was possible to be said upon this o [...]casion. For though I have examined Scot's Discovery, fancying that there I should finde the strong reasons of mens dis-belief in this matter; yet I pro­fess I met not with the least suggestion in all that Farrago, but what it had been ri­diculous for me to have gone about to an­swer: For the Author doth little but tell [Page 72] odde Tales, and silly Legends, which he confutes and laughs at, and pretends this to be a Confutation of the Being of Witches and Apparitions: In all which, His Rea­sonings are trifling and Childesh; and when He ventures at Philosophy, He is little bet­ter than absurd: So that 'twill be a won­der to me, if any but Boyes and Buffoons imbibe any Prejudices against a Belief so infinitely Confirmed, from the Loose and Impotent Suggestions of so weak a Dis­courser.

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

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

(2.) Miracles are ceased, and there­fore the prodigious things ascribed to WITCHCRAFT are supposed Dreams and Impostures.

FOR ANSWER to the FIRST in order, I consider (1.) That though the [Page 73] History of the New Testament were gran­ted to be silent in the Business of Witches, and Compacts, yet the Records of the Old have a frequent mention of them. The Law, Exod. XXII. xviii. against permit­ting them to live (which I mention'd in the beginning) is famous. And we have another remarkable prohibition of them, Deut. XVIII. x, xi. There shall not be found among you any one, that ma­keth his son or his daughter pass through the Fire, or that useth Divination, or an Observer of Times, or an Enchanter, or a WITCH, or a Charmer, or a Consul­ter with Familiar Spirits, or a Wizard, or a Necromancer. Now this accumulation of Names, (some of which are of the same sense and import) is a plain indica­tion that the HEBREW WITCH was one that practised by compact with evil spirits. And many of the same expressions are put together in the charge against Manas­ses. II Chron. XXXIII. viz. That he caused his Children to pass through the Fire, observed Times, used Inchantments, and WITCHCRAFT, and dealt with Familiar Spirits, and with WIZARDS. So that though the original word which we [Page 74] render WITCH and WITCH­CRAFT should, as our Sadduces urge, signifie only a CHEAT and a POYSONER; yet those others mention'd, plainly enough speak the thing, and I have given an account in the former Considera­tions, how a WITCH in the common no­tion is a Poysoner. But why meer poysoning should have a distinct Law against it, and not be concluded under the general one against Murder; why meer Legerdemain, and Cheating should be so severely animad­verted on, as to be reckon'd with Inchant­ments, converse with Devils, and Idola­trous practises: I believe the denyer of WITCHES will finde it hard to give a rea­son. To which I may adde some other passages of Scripture that yield sufficient evidence in the case. The Nations are forbid to hearken to the Diviners, Dream­ers, Inchanters, and Sorcerers, Jer. XXVII. ix. The Chaldeans are deeply threatned for their Sorceries, and Inchantments, Isa. XLVII. ix. And we read that Nebu­chadnezzar call'd the Magicians, Astro­logers, Sorcerers, and Chaldeans, to tell his Dream. All which, 'tis like enough, did cheat and delude by their predictions; [Page 75] but that they did not confederate, and transact with evil Spirits, is an assertion without a reason, contrary to the express Letter, and to what was generally believed in those times.

And the story of the WITCH of EN­DOR, 1 Sam. XXVIII. is a remarkable demonstration of the main conclusion, which will appear when we have consider­ed, and removed the fancy, and glosses of our Author about it, in his DISCOVERY, where to avoid this evidence, he affirms, This WITCH to be but a Cozener, and the whole transaction a Cheat and Impo­sture, managed by her self, and a Confe­derate. And in order to the perswading this, he tells a fine Tale, viz. That she de­parted from Saul into her Closet, ‘Where doubtless, sayes he, she had a Familiar, some lewd crafty Priest, and made Saul stand at the Door like a Fool, to hear the Cozening Answers. He saith, she there used the ordinary words of Conjuration, and after them, Samuel appears, whom he affirms to be no other than either the Witch her self, or her Confederate.’ By this pretty knack and contrivance he thinks he hath disabled the Relation from signify­fying [Page 76] to our purpose. But the DISCO­VERER might have consider'd, that all this is an Invention, and without Book. For there is no mention of the Witches Closet, or her retiring into another Room, or her Confederate, or her Form of Con­juration: I say nothing of all this, is as much as intimated in the History; and if we may take this large liberty in the inter­pretation of Scripture, there is scarce a story in the Bible, but may be made a Fal­lacy, and Imposture, or any thing that we please. Nor is this fancy of his only arbi­trary, but indeed contrary to the circum­stances of the Text. For it sayes, Saul perceived it was Samuel, and bowed him­self, and this Samuel truly foretold his ap­proaching Fate, viz. that Israel should be deliver'd with Him into the hands of the Philistines, and that on the morrow He, and his Sons should be in the state of the Dead, which doubtless is meant by the ex­pression, that [they should be with Him] which contingent particulars, how could the Cozener and her confederate foretell, if there were nothing in it extraordinary and preternatural? It hath indeed been a great dispute among Interpreters, whether [Page 77] the real Samuel was raised, or the Devil in his likeness? Most later Writers sup­pose it to have been an evil Spirit, upon the supposition that good and happy souls can never return hither from their coelestial abodes, and they are not cer­tainly at the beck, and call of an impious Hagg. But then those of the other [...]ide urge, that the Pi [...]ty of the words that were spoke, and the seasonable reproof given to despairing Saul are indications sufficient that they come not from Hell; and especi­ally they think the Prophesie of circumstan­ces very accidental to be an argument, that it was not utter'd by any of the infer­nal predictors. And for the supposal that is the ground of that interpretation, 'tis judged exceedingly precarious; for who saith that happy departed souls were never employed in any ministries here below? And those dissenters are ready to ask a reason, why they may not be sent in messa­ges to Earth, as well as those of the Ange­lical Order? They are nearer allyed to our Natures, and upon that account more in­timately concern'd in our affairs; and the example of returning Lazarus is evidence of the thing de facto. Besides which, that [Page 78] it was the real Samuel they think made probable by the opinion of Jesus Syrac, Eccles. XLVI. xix, xx. who saith of him, That after his death he prophesied and shew­ed the King his end: which also is likely from the circumstance of the womans astonishment, and crying out when she saw him, intimating her surprize, in that the power of God had over-ruled her inchantments, and sent another than she expected. And they conceive there is no more incongruity in supposing God should send Samuel to rebuke Saul for this his last folly, and to predict his instant ruine, than in his interposing Elias to the messengers of Ahazias when he sent to Beelzebub. Now if it were the real Samuel, as the Letter expresseth, (and the obvious sense is to be followed when there is no cogent reason to decline it) he was not raised by the power of the Witches Inchantments, but came on that occasion in a Divine Errand. But yet attempts and endeavours to raise her Familiar Spirit (though at that time over­ruled) are arguments that it had been her custom to do so. Or if it were as the other side concludes, the Devil in the shape of Samuel, her Diabolical Confederacy is yet more palpable.

[Page 79] By all this it is evident, that there were WITCHES in ancient times under the Dispensation of the Law, and that there were such in the Times of the Gospel also, will not be much more difficult to make good. I had a late occasion to say some­thing about this, in a Letter to a person of the highest honour, from which I shall now borrow some things to my present pur­pose.

I say then (2.) That there were com­pacts with evil Spirits in those times also, is methinks intimated strongly in that say­ing of the Jews concerning our Saviour, That he cast out Devils by Beelzebub; in his return to which, he denies not the sup­position or possibility of the thing in gene­ral, but clears himself by an appeal to the actions of their own children, whom they would not task so severely. And I cannot very well understand why those times should be priviledg'd from VVITCH­CRAFT, and Diabolical compacts, more than they were from Possessions, which we know were then more frequent (for ought appears to the contrary) than ever they were before or since. But besides this, There are intimations plain enough in the [Page 80] Apostles. Writings of the being of Sorce­ry and VVITCHCRAFT. St. Paul reckons Witchcraft next Idolatry, in his Catalogue of the work [...] of the flesh, Gal. V. xx. and the Sorcerers are again joyn'd with Idolaters in that sad Denunciation, Rev. XXI. viii. and a little after, Rev. XXII. xv. They are reckon'd again among Idolaters, Murderers, and those others that are without. And methinks the story of Simon Magus, and his Diabolical Opposi­tions of the Gospel in its beginnings, should afford clear conviction. To all which, I adde this more general consideration.

(3.) That though the New Testament had mention'd nothing of this matter, yet its silence in such cases, is not argumenta­tive Our Saviour spake as he had occasion, and the thousandth part of what he did, and said, is not recorded, as one of his Histori­ans intimates. He said nothing of those large unknown Tracts of America, nor gave he any intimations of as much as the [...]nce of that numerous people; much [...] did he leave instructions about their conversion. He gives no account of the aff [...]s and state of the other world, but on­ly [...] general one of the happiness of some, [Page 81] and the misery of others. He made no discovery of the magnalia of Art, or Na­ture; no, not of those, whereby the pro­pagation of the Gospel might have been much advanced, viz. the Mystery of Print­ing, and the Magnet; and yet no one useth his silence in these instances as an argu­ment against the being of things, which are evident objects of sense. I confess, the omission of some of these particulars is pretty strange, and unaccountable, and concludes our ignorance of the reasons, and menages of Providence; but I sup­pose, nothing else.

Thus Sir, to the FIRST. But the other pretence also must be examined.

(2) [Miracles are ceast, therefore the presumed actions of Witchcraft are tales, and illusions.] To make a due return to this, we must consider a great and diffi­cult Problem, which is, what is a real Mi­racle? And for answer to this weighty Question, I think,

(1.) That it is not the strangeness, or unaccountableness of the thing done simply, from whence we are to conclude a Miracle. For then, we are so to account of all the Magnalia of Nature, and all the mysteries [Page 82] of those honest Arts, which we do not understand. Nor, (2) is this the Criterion of a Miracle that 'tis concluded beyond all natural powers; for we are ignorant of the extent, and bounds of Natures sphere, and possibilities: And if this were the chara­cter, and essential mark of a Miracle, we could not know what was so; except we could determine the extent of natural cau­salities, and fix their bounds, and be able to say to Nature, Hitherto canst Thou go, and no further. And he that makes this his measure whereby to judge a Miracle, is himself the greatest Miracle of knowledge, or immodesty. Besides, though an effect may transcend really all the powers of meer nature, yet there is a world of spirits that must be taken into our account. And as to them also, I say, (3) Every thing is not a Miracle that is done by Agents supernatu­ral. There is no doubt but that Evil spirits can make wonderful combinations of natural causes, and perhaps perform many things immediately which are prodigious, and be­yond the longest line of Nature. But yet These are not therefore to be called Mira­cles; for, They are SACRED WONDERS, and suppose the POWER to be DIVINE. [Page 83] But how shall the power be known to be so, when we so little understand the capa­cities, and extent of the abilities of lower Agents? The Answer to this Question will discover the Criterion of Miracles, which must be supposed to have all the former particulars; (They are unaccountable beyond the powers of meer nature, and done by A­gents supernatural) and to these must be superadded. (4.) That they have pecu­liar circumstances that speak them of a Divine original. Their mediate Authors declare them to be so, and they are alwayes persons of Simplicity, Truth, and Holiness, void of Ambition, and all secular Designs. They seldom use Ceremonies, or natural Applications, and yet surmount all the activities of known nature. They work those wonders, not to raise admiration, or out of the vanity to be talk't of, but to seal and confirm some divine Doctrine, or Com­mission, in which the good, and happiness of the world is concern'd. I say, by such circumstances as these, wonderful actions are known to be from a Divine cause, and that makes, and distinguisheth a Miracle.

And thus I am prepared for an answer to the Objection, to which I make this [Page 84] brief return, That though WITCHES by their Confederate Spirit do those odde, and astonishing things we believe of them, yet are they no Miracles, there being evi­dence enough from the badness of their lives, and the ridiculous ceremonies of their performances, from their malice and mischievous designs, that the POWER that works, and the end for which those things are done, is not Divine, but Diabolical. And by singular providence they are not ordinarily permitted, as much as to pretend to any new sacred Discoveries in matters of Religion, or to act any thing for con­firmation of Doctrinal Impostures. So that whether Miracles are ceased, or not, these are none. And that such Miracles as are only strange, and unaccountable perfor­mances, above the common methods of art or nature are not ceas'd, we have a late great evidence in the famous GREATRAK; concerning whom it will not be imperti­nent to adde the following account which I had in a Letter from the Reverend Dr. R. Dean of C. a person of great veracity, and a Philosopher. This learned Gentle­man then is pleased thus to write.

This Sir, was the First Account of the Healer, I had from that Reverend Person, which with me signifies more, then the at­testations of multitudes of ordinary Repor­ters; and no doubt but it will do so like­wise, with all that know that excellent mans singular integrity and judgment. But be­sides this, upon my inquiry into some other [Page 87] particulars about this matter, I received these further Informations.

This Sir, is my Learned and Reverend Friends Relation, and I judge his Reflecti­ons as ingenious, as his report is sincere. I shall say no more about it but this, that many of those matters of Fact, have been since critically inspected and examined by several sagacious and deep searches of the ROYAL SOCIETY, whom we may suppose as unlikely to be deceived by a contrived Imposture, as any persons ex­tant.

[Page 90] And now, Sir, 'tis fit that I relieve your patience; and I shall do so, when I have said, that You can abundantly prove, what I have thus attempted to defend: And that among the many Obligations your Country hath to you, for the Wisdom and Diligence of your Endeavours in its service; your Ingenious Industry for the Detecting of those Vile Practicers, is not the least con­siderable. To which I will adde no more, but the Confession who it is that hath given you all this trouble; which I know you are ready to pardon, to the respect and good Intentions of