The World Bewitched, Chapter 24
CHAP. XXIV. That all that has been related, ſhews upon what foundation the Chriſtians in general, and the Proteſtants in particular, ſay, ſuch extraordinary things of the Devil.
Sect. 1. BEfore I paſs to my ſecond Book, where I ſhall examine what is purely the truth, we muſt ſearch into all the quotations and Opinions that are collected here, after the Original of this Opinion, ſo general and ſo deeply rooted, touching the great power of the Devil, which we ſee, that all the Chriſtians, Proteſtants, Romans and others, carry ſo high at this time; there is none who can deny but ſeveral things preſent themſelves in theſe narrations, that all the World eaſily perceives and are capable to produce ſuch Opinions, or to confirm them in the minds of M…n; neither that Scripture or Reaſon ſhould lead Men thereto, But they gather them from other places, and without examining whether they are agreeable to thoſe two rules, only worthy of being follow'd; they reſpect them nevertheleſs becauſe of the credit in which they have been for a long time, and of the approbation that has been given them. Now, I intend to ſhow firſt▪ that all that is believed touching the great power of the Devil, beyond what Scripture and Reaſon manifeſtly teaches us of it, proceeds not from any of theſe two ſprings, nor takes it's Original from any conſequences that may be drawn from them, and afterwards to diſcover what is the true cauſe of it.
Sect. 2. The truth of this propoſition is eaſily known as to it's firſt reſpect; becauſe it is known, that the moſt ſtupid and thoſe that partake leaſt of the light of Reaſon or of knowledge of the Scripture, are thoſe which give moſt credit to what is ſaid upon the matter in hand. The common People, Children, and Old Women, are much more perſwaded of it than others; but the more underſtanding one has, the more one is converſant in the Holy writ, and the more experience he has gained by the converſation of the World, and by the different accidents which have preſented themſelves, eſpecially when experience is joyned to theſe two firſt Conditions, the leſs he will be apt to believe ſuch Opinions; I ſay he will be the leſs apt to believe them, becauſe it muſt be granted, that there are People of a great deal of learning and experience, who not only receive them, but impl… all their skill and capacity to confirm them, and cauſe them to be admitted; as King James the Firſt, Bodin, Daneus, and many others have done. But I think not that we muſt believe what they have done, ought to be attributed to the evidence of reaſon, which have perſwaded them, but to their prejudices, and to a certain particular inclination, according to which, every one turns himſelf toward ſuch or ſuch an object, according to his inclination. It is by the motions of this natural inclination▪ that the underſtanding being ſurprized, takes a diſpoſition to follow it; and when it has once addicted it ſelf thereto, it makes uſe of all it's force and light to maintain its choice▪ and to ſhew that truth and reaſon have been his guides to the part he has taken, which he fancies all other Men by the ſame Principl…s are alſo obliged to take: That being ſuppoſed, it follows, that the Opinion of a very ſmall number of Writers cannot hinder that what I have propoſed ſhould be true, as to the whole, or the greateſt part: And it is my advice, which methinks no body will deny me.
S. 3. It may be objected▪ as to what concerns Nature▪ that it cannot be ſaid▪ that what was never taught by the Pagans and Philoſophers, who had not the help of any other Light but that of Nature and Reaſon; or what they have left in their Writings, was drawn from any other ſpring but Nature it ſelf. I grant it; But what have they taught upon this ſubject? All that we have reported before in the ten Chapters, that are betwixt the firſt and twelfth: There every one may ſee what it is; what are their uncertainty and contradictions; how different and oppoſite among them are their practices. What foundation can be laid upon a Philoſophy, which has not ſought but to accommodate it ſelf to capricious and prejudiced People; and which conſiſts almoſt in nothing elſe but the Tricks of Prieſts. Beſides, it is not a pure Philoſophy that has been the original and foundation of Pagan Religions; but the Philoſophy ſuch as it has been comprehended and underſtood by the People; that is to ſay, very ill in part or in the whole, mixed with prejudice and great ignorance. The fear cauſed by extraordinary and ſurpriſing objects, and the blind love every one has for his own Notions, produced in that perturbation, drive Men to ſeek the means to appeaſe a power from which proceed thoſe extraordinary objects, and which is the cauſe of thoſe evils they are not able to reſiſt. Theſe two Reaſons, I ſay, carry Men to practiſe, for that end, all ſorts of means, although they know them but by half's, or not at all. The greateſt part of thoſe who might diſcover to them their Miſtakes, and afford them better Inſtructions; either will not give themſelves the trouble, or chooſe rather to keep it ſecret, and make uſe of the Error of the People, to the end to acquire more Credit, and to be the objects of a greater admiration; as heretofore the Magi did; and as at this time the Bramines and the Bonzes do: If there is any one who had better inclinations, he dares not open his Mouth for fear of incurring the indignation of the publick; As Socrates whoſe boldneſs coſt him his life, which was taken away by Poiſon.
Sect. 4. We muſt therefore imagine, that there are not any of thoſe that addicted themſelves to Philoſophy, who from their youth had not been bred in the Opinions, and exerciſe of the Religion of their Anceſtors; So that they owe unto the Schools the Prejudices that they had thereby already ſwallowed. They found Maſters who were no leſs prevented with theirs; either that they were alike to thoſe of their Scholars, or that they were different. If they were alike▪ the Diſciples were confirm'd in thoſe prejudices by their Maſters; and if they were different, they afforded them more matter to confound their Underſtanding. Laſtly, However it was, their Underſtanding could but remain corrupted, and their ill diſpoſition but daily increaſe. If this needed a proof, and required leſs time, it would be no hard task to prove what I aſſert; ſince I may name Perſons, who may be living inſtances of it: But no body, methinks, will require from me what I have juſt now ſaid, being too evident to be call'd in queſtion. If there are ſome who never reflected upon it, in relation to the Infidels, he need but make Conſiderations upon the Chriſtians and himſelf quickly to diſcover the Truth. A blind and brutiſh zeal for Religion, or rather for what is call'd Religion, ordinarily precedes knowledge, without which▪ however, there is no true Religion▪ nor ſincere Piety. The Eyes of our Underſtanding are inſenſibly uſed to objects, that continually offer themſelves to them▪ they turn of their own accord to that ſide, and afterwards, neither will nor can look upon others; or at leaſt if they perceive others, 'tis as through the former that da…ken the ſight by their continual preſence, and by the wearineſs cauſed by their too much gazing upon them; ſo that without the help of thoſe comforting Spectacles, if I may ſo ſpeak, the faculty, weakned by want of habit, is no longer able to endure the Light. Let this be obſerved before-hand, to be ſerviceable hereafter.
Sect. 5. And as to the Holy Writ, I think not that it may be taken for the cauſe of the Opinions Men have of the Devil. Thoſe Opinions being already rooted in the mind as deeply as they can be, before the Holy Bible be ever read; not to ſay, that the leſs we read it, the more we credit what is ſaid upon that account, and the more we are diſpoſed to affirm it. Had we not in matter of Religion, Diſpoſitions alike to thoſe of other Sects, and even to thoſe of the Unfaithful, we would doubtleſs make a good uſe of the ſacred Writings, and ſpeak as they do. But to our great ſhame, moſt part of us, as well as of other Sects, that pretend a Veneration for the Holy Writ, ſearch not in it after its Senſe, being ſatisfied with the vulgar Interpretations, and ſuch as they have received from others. And therefore we keep to ſuch Explications as we hear in thoſe Churches, in which thoſe of our Communion uſe to gather; unleſs we will be look'd upon as fickle headed, and almoſt as Apoſtates. In vain we endeavour to render the Reaſon of our Faith; that's not the queſtion, that way carries too far, and it would be too great a task to examine all to the bottom. In ſhort, to ſpeak truth, we muſt confeſs, that if we believe ſuch great and wonderful things of the Devil, it is not becauſe they are contained in the Holy Scripture, ſince we ſuſpend not our Judgment till we have conſulted it, but becauſe we are perſuaded before-hand, that it muſt be explain'd and underſtood according to the Judgment we have already paſs'd, by reaſon of ſome expreſſions that ſeem to favour the common Belief, that the generality of Men already have of the Devil.
Sect. 6. If we deſire more particularly to examine how the Notion of theſe things is formed in Men of Learning, by the means of Learning it ſelf, and how it is increaſed; I am ready to declare what I have obſerved for a long time, by the experiments I have made. The firſt prejudices of Man are as ancient as his knowledge, and begin from his moſt tender youth theſe two ways. When to appeaſe the crys of Children, or to calm their Paſſions, they are threatned with the Bugbear, either by Words or Effects, either by making ſome extraordinary Noiſe, or preſenting to them ſurpriſing Objects; Experience has long ſince taught us, that theſe Impreſſions being the firſt, are alſo thoſe that leave the deepeſt tracks in the Brain, and cannot afterwards be rooted out but with great trouble; when Children being more advanced in years begin to play in the Streets, and to diſcourſe with their Neighbours, they hear almoſt at every inſtant, the name of the Devil pronounced, that is, as a kind of ornament to the common Converſation: They hear Tales told of him under the ſpecious title of Hiſtories, concerning Hobgoblins, Phantaſms, and Witchcraft. Even their Parents, and ſome of their Maſters, by a deplorable miſtake never check their Children in their Houſe, their Diſciples in their Schools, nor their Apprentices in their Shops, without mentioning the Devil in their Reproofs, and enforcing their chiding with it. The Names of God and Chriſt are not half ſo much uſed in thoſe occaſions, where they would be ſo lawful and ſerviceable; but on the contrary they ſeem to be baniſh'd from the Mouths of moſt Men.
Sect. 7. When Youths are put to School, they read almoſt nothing from the loweſt to the higheſt Forms, in the Greek and Latin Books, but what concerns the Demons and their Effects, as they were repreſented by the Heathens. They are imbu'd with that Science before they attain to thoſe that relate to the uſe of this Life, and that are call'd Faculties. The infernal Gods and Goddeſſes; as Pluto, Vulcan, Proſerpine, are known very early, and grown familiar to Youth, before they are ſufficiently inſtructed in the knowledge of the true God. They greedily imbibe the Epiſtles, Poetry, and Hiſtories of the antient Greeks and Romans, where a frequent mention is made of the vertue of Dreams, Miracles, Apparitions, Spectres, coming out of Subterraneous Places, as Caverns, or deſcending from high, as the Air. Thoſe Relations read with pleaſure, are believed almoſt as the Goſpel; or rather are to them inſtead the Goſpel. For if Parents are not pious enough to take care in their Houſes of the inſtruction of their Children, in what concerns Religion, and to have an Eye upon their information, as to this point in the Schools; I believe not, that of 25 Books, which are made uſe of in the Latin Schools to learn Sciences, more than one or two, are fit to inculcate the Grounds of Chriſtianity to the tender Youth. Thoſe that go from the Schools to the Univerſities, carry their heads full of thouſands of Verſes of Horace, Ovid, Virgil, and a vaſt number of Paſſages and Relations collected from Heathen Authors, both Greek and Latin. Thoſe that r…turn home from the Univerſities to their Houſes, carry ſtill more of them, but ſcarce bring back ten paſſages, or perhaps, ſo much as a paſſage or a leſſon drawn from the Word of God, for the foundation of their Faith, and matter of their Devotion.
Sect. 8. In the mean while moſt of the young Men that go to the Universities, newly coming from under the Rod, and hardly capable of diſcretion, are allowed to make choice of their own Teacher: Which St. Paul reckons amongſt the faults of theſe laſt times, 2 Tim. 4.3. They chooſe the Exerciſes they are to make, the Leſſons they are to learn, and the Books they are to Read; which they do not ſo much with an intent of Underſtanding the Holy Scripture; as of informing themſelves of the Controverſies amongſt the principal Sects, the particular Opinions of our Doctors, who are already but too much divided, and whoſe divisions are but too great. The curious Youth are more eager to learn ſuch things, than thoſe they ought to know. Carried away by the heat of their Blood, always ready to take fire and flight, they ardently apply themſelves, obſtinately to defend the part of their Maſters, and direct their Studies, eſpecially after the enquiry of ſuch Reaſons, as may help them to maintain the Opinions they have embraced, and to confute their Antagoniſts. So that whenever a paſſage of the Holy Writ is alledg'd, for, or againſt their Sentiments, either in Divinity or Philoſophy, they exert all their ability and ſubtilty to wreſt it, or to put upon it, ſuch a Senſe as favours the Opinion with which they are prejudiced. Thus Truth is not enquired aft…r for it's own ſake, and Scripture and Reaſon are often alledged, but to ſet off with ſome likelihood the private Opinions with which we are taken up.
Sect. 9. I hope that what I have juſt now ſaid will eaſily be credited, if attention be given to what follows. I ſay, that the Character of Philoſophy, ſuch as is learned in the Schools, pours it ſelf upon all the Interpretations and Tranſlations that are of the Holy Writ. It was the Opinion of Ariſtotle, that the four Elements; Earth, Water, Air, and Fire, were included within one another as by Circles, reaching from the Center to the higheſt place of the Univerſe: So as that the Earth was the loweſt, being mixed with Water in its Superficies, and the Air above it ſurrounding the Terraqueous Globe. Theſe Propoſitions are granted by all. But that Philoſopher alſo believes that Fire ſurrounds the Air, as the Celeſtial Heavens divided into ſeveral Vaults do Fire. Theſe Vaults, to which the Sun, Moon and Stars are faſtned, and are of a ſubtile and incorruptible matter in themſelves, ſurround one another, and turn about us every year, every month, and every day, by the vertue of ſome certain Spirits, call'd Aſſiſting Forms. Thoſe that hold that Opinion for probable, are very apt to be perſuaded, that the wicked Spirits dwell in the Air; becauſe the ſuperiour Spheres are too pure for them. When therefore thoſe ſort of Men hear St. Paul mentioning the Prince of the Power of the Air, Epheſ. 2.1. Or the Spiritual Wickedneſs in high Places, Ch. 6.12. they doubt not but St. Paul was of the Opinion of Ariſtotle, and that by theſe words of the Holy Scripture, the wicked Spirits muſt be underſtood. Thus thoſe who by reading Plato, have fill'd their heads with his Demons, fancy that t…is word is uſed in the Scripture in a Platonick Senſe, without conſidering that this Philoſopher lived not in the time that the Holy Writ was publiſhed▪ in which the former ſignification of theſe Terms might be chang'd, as it daily happens; and without ſo much as examining in what Senſe they were taken by other Authors, contemporary with the Sacred Writers; whether 'tis probable that other Authors, whoſe Books are loſt, underſtood 'em in the ſame Senſe; or laſtly, whether the Jews in whoſe Tongue the Holy Scripture was written, and who conſequently ought to underſtand it beſt, put the ſame ſignification upon them.
Sect. 10. What I ſay of the ill uſe made of Philoſophy as to this Point, muſt not appear ſtrange, for it extends to every thing. When Copernicus began to aſſert, by Reaſons that ſeem'd very ſtrong to him, that the Sun is faſt and unmoveable, and that the Terraqueous Globe moves; Thoſe that held the Hypotheſis of Ptolomey, pretended to explode that Opinion by clear and formal Texts of the Holy Scripture; but thoſe that maintained it, contrived Explications to thoſe paſſages, and wanted not plauſible Reaſons to ſet them off. Thus thoſe that after Deſcartes, believe Man has an Idea of God in his Underſtanding, found the ſame Doctrine in St. Paul, and underſtood in that Senſe, theſe Words of his Epiſtle to the Romans, Ch. 1.19. That which may be known of God is manifeſt in them; for God has ſhewed it unto them. Even ſome of Deſcartes's Followers have explained the Hiſtory of the Creation in the firſt Chapter of Geneſis, according to the principles of that Philoſopher, that is quite contrary to the right meaning of this Narration, as the Author himſelf confeſſes in his little Book, Intituled, Carteſius Moſaiſans.
Sect. 11. It is the ſame with Divinity, as with Philoſophy. Thoſe that are call'd the Fathers of the Church, that is, her Firſt, or chief Doctors in the Primitive times, the Authority of whom the Papiſts equal to that of the Word of God, having been at firſt imbued with that falſe Philoſophy, did not ſo much as think upon freeing themſelves of their prejudices, by a true Interpretation and Tranſlation of the Holy Scripture: On the contrary, they have pour'd their preventions over, whatever they have writ; for whether they treated of ſuch Articles of Faith, as were moſt controverted; or whether they interpreted paſſages of the Holy Writ; they have adher'd to bare ſpeculations, and apply'd them to ſubjects quite different from thoſe the Sacred Writing aimed at. St. Auſtin in the 4th and 5th Century, has been fruitful in ſpeculations; and Origen in the 3d, has ſurpaſs'd all the others in miſ-applications, remote from the ſcope of the Holy Pen-men, as may have been obſerved by what has been alleag'd from them, and ſeveral others concerning Spirits, in the 15th Chapter. Their Homilies, that is their Sermons, contain but few Expoſitions of the Holy Scripture, and ſtill fewer Tranſlations. 'Tis true, that Origen and St. Jerom, have taken more pains than the others, and been alſo more puzled, having tranſlated the Sacred Writings in thoſe Ages, in which the knowledge of Tongues was not much look'd after, nor improv'd. In the mean while, what thoſe Doctors hape propos'd upon many ſeparate paſſages, diſpers'd thro' their Writings, (upon which, inſtead of a ſerious examination, they have put the Senſe that was moſt favourable to their private Opinions) has ever been received and taught afterwards. Thus 'tis happen'd long after, the knowlege of Tongues not being better improv'd, that their Interpretations have been admitted without contradiction; only upon their own credit, and look'd upon with that veneration that is commonly paid to Antiquity, as tho' the World, in proceſs of time, was grown younger than before. By theſe means it is, that their Doctrines concerning Spirits, and eſpecially the bad, have inſenſibly been bequeathed, as an inheritance to poſterity.
Sect. 12. Since therefore every one is ſo much taken up with this Sect, and pays ſo great a deference to thoſe that are call'd the eminent Fathers; 'tis no wonder that the Papiſts, who above all others, put a high value upon them, ſhould uſe their Language, and conſecrate all their Expreſſions. And 'tis long ſince the Proteſtants have obſerv'd, that theſe their Adverſaries have founded the Prayers for the dead, the worſhiping of Saints, and the like Doctrines, upon ſome expreſſions of the Fathers, that ſeem to favour them. When afterwards they were compell'd to give ſome proof out of the Holy Scripture, they found the firſt, together with Purgatory, in the 1ſt Epiſtle of St. Paul to the Corinthians, Chap. 3.13. That fire ſhall try every Man's work. 'Tis almoſt the ſame with thoſe that are bred amongſt the Lutherans; how great a Philoſopher, and how learned ſoever any one may be, he will find no reaſon, and much leſs a neceſſity, to believe that Chriſt is locally and viſibly aſcended to Heaven, but it will appear to him a neceſſary propoſition, that our Lord, after his Reſurrection, penetrated thro' doors ſhut up, and that his Humanity is omnipotent. How learned ſoever one may be in the Tongues, there are however, frequent occaſions, in which it can neither be ſeen or conjectur'd upon what ground, the learned have given to ſome certain words, a ſignification that favours the propoſitions they maintain, rather than their true natural Senſe; ſuch as 'tis found in other Authors, and in ordinary uſe of a Tongue, that is ſo familiar to them. Of theſe I might recite a thouſand proofs if it were neceſſary, and time would allow me.
Sect. 13. Beſides, as much as Man has taken pains to acquire uncertain and corrupted Sciences, ſo much has he been negligent of informing himſelf in the beſt, the fineſt, and at the ſame time, the ſmalleſt part of Sciences, with which he is ordinarily leſs acquainted; for as I have already ſaid, the Youth in the Schools run over all the Countries of the Ancient Heathens, only to make a booty of Latin and Greek, before they do ſo much as viſit Chriſtianity; which is only ſhewn to them, as at a diſtance; they are yet of too tender a conſtitution to be loaden with ſuch ſolid meat, and too young to be mixed with ſuch important Affairs; ſo that they are taught almoſt nothing of that matter. It is not, thought convenient for them to know what Soul and Body are; wherein conſiſts the Eſſence of the Soul, or that of the Angels and Devils; and what knowledge and operations thoſe Spirits are capable of; and what ſhare and adminiſtration they take here below in human Affairs. No light is afforded to them, that may diſſipate the darkneſs that has been ſpread over their underſtandings in their youth, nor blot out the impreſſions that have been made upon them as to this point, by the means already mention'd; ſo that this darkneſs and theſe impreſſions, deſtitute of Antidotes, do ſtill penetrate farther. Even thoſe that follow the Principles of Deſcartes, tho' they diſtinguiſh better than others, the nature of Soul and Body, as will be ſhown in my Second Book, Chap. 1. Sect. 12, 13, 14. yet when they come to the operations of ſuch Spirits, as are not joyned to a Body; either Angels or Devils; and undertake to explain how they can act upon other Bodies, either of Men, or other matter; they take as much freedom as they can, and go as far as they can be carried, by the prejudices they have imbibed with all others, before they ſtudied Scripture, and Philoſophy.
Sect. 14. That which may adorn the Human Mind with Light, and form its Judgment, is what is leſs intended to be acquired in Univerſities, tho' they ſeem to be the place where ſuch a rare thing ſhould be gotten, which moſt unhappily affords not the means to grow rich; I mean Mathematicks, and that part of natural Philoſophy, that diſcovers the nature and courſe of the Heavens; not becauſe they treat of our preſent ſubject, but for two other reaſons I ſhall add. The firſt is, that more certainty is to be found in Mathematicks, than in all other Sciences; becauſe they are grounded upon infallible Principles; ſuch Students as are uſed to the certainty of theſe Principles, will not acknowledge for truth, ſuch as are not attended with a full and entire conviction, and put a little value upon ſuch Sciences, as have not the ſame certainty. But the Second Reaſon is ſtill more particular; viz. That Mathematicks, eſpecially that part that treats of the knowledge of Stars, manifeſtly diſcovers ſeveral things, that undeniably ſhew the Sacred Writers accommodated themſelves to the ſtile and capacity of the Vulgar, and ſpeak of the Heavens, Earth, Sun, Moon and Stars, not according to their own nature, and as they are in themſelves; but according to the common notions of Men. And therefore thoſe that are ſomewhat addicted to that Science, credit not ſo eaſily the diſcourſes of other Men, and are not ſatisfied with probabilites. They are not diſpoſed to fill the Air with Spirits, nor to fix them to Stars, nor to confound Spirits and Stars together. But the miſchief is, as I have already hinted, that few Learned give up themſelves to that part of the Sciences, tho' it is the moſt uſeful and beautiful of all.
Sect. 15. All theſe prejudices with which we have been once fill'd, which have been rooted in us more and more, by the ways already alleag'd, which have grown by the new nouriſhment they daily received, and which have neither been baniſhed, nor weaken'd by the endeavours of a better informed Judgment; all theſe prejudices, I ſay, are no where more ſenſible than in the ſubject we treat of. And therefore we have deſtin'd this Firſt Book, to eſtabliſh this Truth, and make it very plain; to the end, it might be clearly perceived, that all thoſe Opinions concerning the Devils, Divinations, and Witchcraft, draw their firſt Original from the Heathens, who communicated them to the Jews, during the Babilonian Captivity, where they had more converſation with the Philoſophers, than in the Land of Canaan, whilſt they liv'd ſeparated from all other Nations of the Earth. There they inſenſibly took the tincture of the Heathen Doctrines and Practices, at leaſt, of ſuch as ſeem'd not directly oppoſed to their Law. The firſt Chriſtians ſpringing from the middle of the Jews and Heathens, kept likewiſe moſt part of the ſame Doctrines, and intended to gain the Heathens by too great and eaſie a compliance with their Opinions. Thus was inſenſibly laid the foundation, on which the great aedifice of Popery is now founded and rais'd.
Sect. 16. Another Judgment may be paſs'd upon that matter, if Popery were put in parallel with Heatheniſm, and not eſteem'd the worſe of theſe two. For why ſhould not they be held for Heathen Legends, what the Pagans have publiſhed of their Miracles, Oracles, Gods, Aërial Spectres, Dreams, and the like prodigies? That is, why do we not call 'em Lies, as we rightly ſo name the Roman Legends? Have we more reaſon to look upon as ſuſpitious thoſe wonders, the relations of which are inſerted almoſt in all the Books of the chief Roman writers, and to look upon them as a branch of ſuperſtition, then to deal in the ſame manner with thoſe of the Heathens? Whence comes it, that we publickly laugh at (both in our diſcourſes and writings,) the ſham miracles of the former, as being meer deluſions and trifles, and that we approve, both by our words and our Books, the narrations that the latter make of the wonders ſeen amongſt them, and that we quote them as true, thô they be of the ſame matter and weight with the others? The antiquity of thoſe Authors and of the times in which they have written, has it ſo much power and efficacy? and muſt we more eaſily credit ſtories, becauſe they are ſaid to have happen'd a long while ago, and in far remote Countries? But what's that to the main point? Truth fits not it ſelf in this manner to the inclinations of Men. Lies were anciently told as well as they are now, and as well in Foreign Countries as in our own.
Sect. 17. It is methinks ſufficiently proved, by all the quotations of this Book, that there are no Miracles, Oracles, purging Fires, Apparitions of Hobgoblins or Souls, Witchcraft by Letters and …aracters, or choice of Days, either in Judaiſm or Popery; but they draw their Original from Paganiſm. What Reaſon than may a Proteſtant have to reject the fables of the Talmud, and the ſtories of the Popiſh writings, as ſoon as thoſe fables and tales are naturaliz'd by Jews or Papiſts; and to hold them for truths, or at leaſt, for probable things, as long as Paganiſm cheriſhes them in it's boſom? All muſt be rejected together, or the whole, whatever it may be, muſt be let alone. Why do we not free our ſelves from all our prejudices, and aſſociciate Scripture to Reaſon, to ground our Reaſonings only upon them, and to look upon them as the only pure ſpring? What pains and trouble has not our credulity to thoſe Heathen tales coſt us? How many learned Divines and Philoſophers have puzled their brains, to aſcribe to the Devil thoſe Oracles, which they look not for the effects of Human knowledge, and withall, ſuch wonders as they could not believe to be performed by Human power? So when it ſeem'd, that the anſwers that were given by the falſe Gods, and the effects that were produced among the Heathens, were too extraordinary, and above the force of nature; 'twas thought fit to cut the knot, that could not be untyed. 'Twas ſuppoſed that Spirits only could be the Authors of all theſe things; a ſuitable power and knowledge was aſcribed to them; and at laſt the very manner of effecting them was determined; ſuch is the Original of that ſcience, falſ…y ſo call'd, the contradictions of which, the Apoſtle commands a Chriſtian to avoid, in his 1 Epiſt. to Timothy, Chap. 6. v. 20.
Sect. 18. The old Women's tales, as St. Paul call's them in the ſame Epiſtle, Chap. 4. v. 7. which the Popiſh writers tell us, and the fables they rehearſe, would ſupply us with abundant matter of meditation, ſhould we as much credit them as we do the others. For what muſt not be ſaid, if, ſuppoſing that Human deceits have no ſhare in them, we would examine how the Devil could produce all the effects that are told in thoſe narrations; we believe it more convenient to ſpare our ſelves that trouble, by rejecting, as meer lies, the greateſt part of what comes from that ſide. But what Reaſon have we to deal otherwiſe with the Papiſts than with the Heathens? 'Tis becauſe of the particular hatred we have for Popery, from which we have been ſeparated not long ſince, and with which we are in continual War; beſides the Reformation of Doctrine and Worſhip that was made in the Church, at the beginning of the laſt Century, extended not to thoſe Opinions, which were ſcarce taken notice of, and which had taken root even before the decay of the Church was perceived; ſo that it was only purified of ſuch Errors, the rejection of which was judged abſolutely neceſſary, in conference betwixt Luther and Calvin. Not long after, when the Reformation was carryed farther, ſuch points only were handled, as had ſome relation with the former. 'Tis properly for that Reaſon, that in thoſe publick writings that are call'd the Liturgy of our Churches, it was never minded to correct thoſe expreſſions, that had been ſo long in uſe as to Spirits and Devils, no controverſy having ever been rais'd, either amongſt the Chriſtians in general, or the Papiſts in particular. Yet I doubt not but it had been done, had this Article been taken ſo much notice of, and examined with ſo much attention as the others were, or had but one half of the difficulties that are now propoſed, been alledged at that time.
Sect. 19. Moreover, amongſt the qualities that are aſcribed to Popery, the picture of which I confeſs can ſcarce be more unſhaply then the Original it ſelf; That of Antichriſtianiſm was thought very convenient, as that of Antichriſt to fit the Pope extraordinary well. Immediatly the words of St. Paul, in his 2 Epiſtle to the Theſſalonians, Chap. 2. v. 3. to the 9th. were explained in that ſenſe, and it was thought that the Apoſtle had an Eye to Popery when he ſaid, That his coming would be in the efficacy of Satan, with all Power, Signs, and Lying Wonders. By the explication the Proteſtants were diſpoſed to joyn together, Satan and Antichriſt, that is the Devil and the Pope, as two Brothers, and to draw that conſequence, that Popery was the Doctrine of the Devil. By which means it was eaſy to inſinuate, that the Devil intereſtes and has his vote in the tenets of the Papiſts, and that the See of Rome is the ſeat of his Empire.
Sect. 20. Thence proceeds the ſtile that is ordinarily uſed both in Diſcourſes and Books, even as to the ſmalleſt Controverſies, that are raiſed about ſome point of Doctrine or Worſhip; when any ſticks not to the vulgar Opinions, 'tis preſently cry'd up, that the Devil's let looſe; and uſes all his violence and crafty Devices to aſſault the Church. 'Tis ſaid he's always ready to oppoſe all our Motions towards good, and a thouſand like. People are pleas'd to hear the Devil ſo ſet off; they love the occaſion of caſting upon him all the faults they are guilty of; and of applauding themſelves for victory, when they have overcome ſome Temptation which they imagined to have been raiſed by the endeavours of that powerful Enemy. We look upon it as a piece of Eloquence not only to take God's Name in vain but alſo inceſſantly to joyn that of the Devil with it. In a word, the Almighty forms almoſt no project, but immediately the Devil endeavours to deſtroy it; and the moſt vitious Men commit ſcarce any Crimes, but they are driven to them by the Devil.
Sect. 21. With all thoſe prejudices we undertake the expounding and tranſlating of the Holy Writ; for having never conceived the leaſt doubt as to theſe things, we had never occaſion to examine whether they are really true. But why ſhould we take ſo much trouble, is it not far more convenient to believe what is generally believed, and to ſpeak as the other do. The enquiry of Truth is an undertaking in which little aſſiſtance is to be hoped; and there are ſo many guards on all the ways that lead to it, that it would prove very hard to break through. 'Tis an ancient Proverb, That every one is not allow'd to go to Corinth. Whoever intends to overcome ſo many difficulties, cannot hope to ſucceed but by his diligence, eagerneſs, and earneſtneſs. To this end, I know not a better means than to proceed to the Interpretation of the Holy Scripture, as though it had never been interpreted before; to ſearch into all things carefully, to enquire after the Connection of all the Doctrines contained in it; and to have recourſe to Interpreters only to borrow ſome light for dark places, but not to follow them as true and infallible Guides. This I hope to put in practice in my ſecond Book, if God gives me life.
Sect. 22. But doubtleſs this advice will prove ſerviceable only to my ſelf, and ſome few Perſons who ſhall perceive its uſefulneſs; neither have I reaſon to hope that it ſhould ever be reliſht by the publick; Popery being not ſo far eradicated out of the Proteſtants Hearts, but that it ſprings up again from time to time in ſome places, There is a fault, of which the viſible Church was never free; that is, the having too much deference for Authority and Tradition. For though a great Reſpect ought to be paid to thoſe that are eſtabliſhed as God's Miniſters in the Church, and that ſeveral things concerning her external Government, ought to be ruled by her Directors; yet we muſt not give up our ſelves wholly to them. There is a great regard to be had as to this Point, and a Mean to be choſen with much Diſcretion; leſt to avoid the reproach of Irreverence and Irregularity, we ſhould aſcribe too much to the Authority of the Church, and the common Opinion of her chief Doctors: In this Senſe it is; that one of the moſt learned Men of this Age undertook to aſſert this Theſis, Papatus eſt inſeparabilis ab Eccleſia; The Popedom is inſeparable from the Church. As for me, who perhaps have more experience in this matter than any other Perſon in theſe Provinces; I dare not hope this method ſhould change, and even have no Reaſon to believe it, conſidering what paſſes whilſt I am taken up with this preſent work. However, I ſhall proſecute my deſign, relying upon the Grace of God, being perſuaded that I write for maintaining the Truth, and that I cannot forbear to do it, ſince I am informed of it. After all, as I aim at nothing elſe but the Glory of God, and the defence of the true Faith; ſo I ſee that my labour has not been in vain, but has already produced great Fruit. This bears up my Courage, and inſpires me with great ardour, to apply my ſelf to the compoſition of the following Books.
The End of the Firſt Book.
End of the text · Balthasar Bekker, The World Bewitched (1695)