The World Bewitched, Chapter 19
CHAP. XIX. That the Opinions and practices already mentioned, have been moſt or all introduced in Popery, which has added to them new inventions of Men.
Sect. 1. 'TIS now time to approach nearer our Age, and Firſt to conſider the Papiſts, and then our ſelves; for we now know, that the chief points of the doctrines to be examined, have Anciently made part of the religion of the Heathens, Jews, and Mahometans, and even have been admitted by the Firſt Chriſtians, whoſe purity is ſo much commended. Afterwards, it was eaſy to obſerve in the laſt Chapter where we ſpake of the Manichees, that great part of the Doctrines aſcribed to them, have inſenſibly been introduced into the Chriſtianity of latter Ages. But Popery was not ſatisfied with this, and has invented many new ones, to which Gregory the great, that would ſeem to oppoſe Antichriſtianity, with which he ſuppoſed the Eaſt to be infected, has traced out a plain way. For having himſelf uſurped a great Authority over the Churches of the Weſt, it was no hard matter, for him, to let his own imaginations and vain, inſtitutions be received, and to tranſmit them to his ſucceſſors. Since that time it became uſual in moſt Churches, to believe whatever Rome taught, and to do whatever ſhe wrote them by way of command; at laſt ſhe changed that cuſtom into a right to her, and an obligation upon the other; neither Scripture nor right Reaſon were conſulted, when the determinations and Authority of the Roman Biſhop, upon Articles of Faith, were only allowed. Thoſe determinations were ſubſtituted inſtead of Reaſon; and when they needed writings to maintain them, thoſe of the Firſt Doctors of the Church were ready at hand, which gave too fair a pretence, of crediting whatever had been invented; for how ſtrange ſoever thoſe new Doctrines appeared, yet they were eaſily ſwallow'd down, provided they were contained either in the writings of thoſe Doctors, or in others that were ſpurious and forged at pleaſure, and falſly aſcribed to them, if they were but declared authentick by the See of Rome. It happened with this matter as with all others, in which ſome change in the Worſhip and Doctrine, has inſenſibly been made, or ſomthing new introduced, which continued in the Church till the beginning of the latter Age, when part of the Weſt was reformed, and re-eſtabliſhed in it's firſt ſtate.
Sect. 2. We muſt now conſider two things, viz. how far Popery has brought, in proceſs of time, it's unlawful Opinions; and then how far proceeded the rejection made by thoſe that reformed themſelves as to the Doctrine and Worſhip. For this reaſon, I ſhall ſpeak in this Chapter of what the Papiſts believed upon the ſubject I treat of, and ſhall relate their Worſhip and practices in the following Chapter. I intend not to gather thoſe Opinions from, the decrees of the Popes, nor the Canons of their Councils …nd Synods, as I have not done it, in what I have related concerning other Religions; but I ſhall collect them from the writings of their principal Authors and Doctors, and from ſentiments clearly expreſſing them, few of which were ever contradicted or confuted by any private perſon. So that whatever I ſhall alledge, being generally received for Articles of Faith, by thoſe of that Communion; they will have no reaſon to complain of, or exclaim againſt this method, ſince in the following Chapter, I ſhall ſhow, that thoſe manifold Opinions aſcribed to them, are confirmed by the proof of a general practice. But if I was to read over all their Authors to extract their Opinions, it would prove too long and tedious a task; and therefore I ſhall only follow one of their writers, who is fallen into my hands by chance, becauſe he has read all the others, and extracted from them whatever is ſubſervient to our ſubject, having put it in order, without omitting any thing, as thô he had done it on purpoſe: ſince therefore, not only he is not of our Communion, but a Papiſt, and a Jeſuit too, I think the choice I have made, will not be blamed. This Author is Gaſpar Schottus, who is ſufficiently known by the learned writings he has publiſhed of late, and which he is not afraid to expoſe to our cenſure, ſince in 1662, he dedicated his Phyſica curioſa, to the Elector Palatine, Charles Lewis of glorious memory, who was of our Communion: this Book and another entituled, Magia Ʋniverſalis, or Ʋniverſal Magick, of which he is likewiſe the Author I deſign to make uſe of, laying aſide all the others that I had collected, and partly read for that purpoſe, for the glory of being an inſatiable reader is not what I aim at.
Sect. 3. Following the ſame order, I have before eſtabliſhed, and which is almoſt agreeable to that of Schottus. I ſhall firſt relate the Opinions of the Doctors of the Church of Rome, concerning Angels and Devils, and afterwards touching human Souls, either in this Life or after Death. However, I undertake not to make an abſtract of whatever they ſay, but only to illuſtrate the matter in hand, in order to prove what I have aſſerted. To that end I diſtinguiſh again the Angels into good and bad, to examine what concerns either of thoſe two ſorts. But firſt I ſhall ſpeak in general of their Original, Number, Nature, Equalities, and Power. As to their Original: Upon the Queſtion, of what Nature Spirits are, I ſhall reject the Opinion commonly received by ſeveral Chriſtian Doctors; That Spirits are in ſome ſort Corporeal, becauſe the Council of Lateran, cap. firmiter, ſeems to eſtabliſh, that they are altogether immaterial; but all agree in this, that they have been created by God, and conſtituted in a ſtate of Grace, Phyſic. Cur. Book 1. Pag. 7. Though this laſt expreſſion be ſomewhat different from that of our Churches; yet I will not inſiſt upon it; but in the following propoſition I ſhall obſerve what I intend afterwards to make ſubſervient to my deſign.
Sect. 5. Thomas Aquinas makes the Angels innumerable. Others, following ſome ancient Fathers, eſtabliſh 99 to one Man. Our Schottus makes their number amount to 1000,000,000,000 a Thouſand Thouſand Millions, more of whom are good then bad, though he undertakes not to determine the number of each, pag. 9, 10. This vaſt number of Angels, as well bad as good, are divided by way of degrees into ſome certain orders, which are explained in particular, ſomewhat further in that ſame Book.
Sect. 6. As to the power aſcribed to good and bad Angels; 1. They can neither penetrate the ſecret thoughts of one another, nor thoſe of Men; yet they can much better pierce into futurities then Men can do by the help of natural Cauſes, and know for inſtance, whether the year ſhall be fruitful, whether it will freeze very hard, whether it will Rain or blow, pag. 12, 13, 14.
2. 'Tis obſervable, that he aſcribes to them the faculty of moving from one place to another, tho' it be not done in an inſtant, and that of extending and contracting themſelves locally, pag. 17. 18.
3. He admits the Opinion of Ignatius Erkenneſs, that it is not neceſſary an Angel ſhould have a Body to move another Body, pag. 20. &c.
4. That nevertheleſs neither Angel nor Devil can act upon each other, unleſs they meet both in the ſame place, pag. 21.
5. It is the common Opinion, that a Spirit may aſſume a Body in ſuch a manner as outwardly to be ſeen in a Bodily ſhape, by a Perſon whoſe Eyes are conveniently diſpoſed, without being perceiv'd by another near him, tho' his Eyes be as fit for it as thoſe of the former, pag. 24.
6. 'Tis likewiſe the common Opinion, that each Perſon has his particular Angel and Devil, p. 37, 38.
Sect. 7. As to the Holy Angels in particular, the Opinion of Lombard concerning their Orders and different Miniſtries, has been always much credited among the Papiſts; They believe that he ſpeaks according to the Scripture, when he conſtitutes nine Orders of them. Angels, Archangels, Principalities, Powers, Virtues, Dominions, Thrones, Cherubims, and Seraphims. Lombard aſſerts, that Dionyſius the Areopagite has diſtinguiſhed them ſo, but I have ſhewed before, Chap. 15. Sect. 3. that it is Pope Gregory, who has eſtabliſhed that number, tho' not altogether in the ſame Order. Theſe nine Orders have been ſince divided into three times three, the three ſuperiour Orders are the Seraphims, Cherubims, and Thrones, and ſo forth, aſcending again, and reckoning all nine. Lombard explains this thought more at large, ſaying, That as the Martyrs are one Order, and the Apoſtles another, and yet one Apoſtle is above another, as one Martyr above another, he reaſonably believe the ſame to be with the Angels.
Sect. 8. As to the wicked Spirits in particular, 'tis believed,
1. That they have not all been precipitated into Hell, immediately after their Fall; but that part of them remained rambling without, and ſometime return upon Earth, or abide in the Air, p. 26, 27.
2. That there are ſix different places where the Devils commonly dwell, and whence they effect their Malice and Power, and therefore are called in relation to thoſe places, 1. Ignean, or Superaereal Devils, 2. Aereal Devils. 3. Terreſtrial. 4. Aquatick. 5. Subterraneous. 6. Thoſe that hate the Light. The Abbot Trithemius, Delrio, and Agrippa, are quoted by our Author on that account, pag. 28. 31.
3. They are as well as the Angels divided into ſeveral Orders: But the Papiſts agree not together upon this matter; neither our Author, nor Agrippa, who has treated at large of this matter, agree together, nor with others; but after all, I relate here what is moſt generally received; to which I add, that the Opinion of Thyleus, who divides the Devils into three Spiritual Dominions, and nine Quires, is not rejected, pag. 36, 37.
Sect. 9. Their Power and Effects have always been much exalted amongſt the Papiſts; They hold for certain, that the wicked Spirits can do great wonders; either by their Knowledge or Power. Mira hoc loco vocamus, (ſays Schottus) quorum cauſas etiam ſapientes ignorant, & digna admiratione cenſent, ſive de …aetero natura facultates tranſcendunt, ſive non. I give here the name of wonders to thoſe Effects, the cauſes of which even the Wiſe are ignorant of, and judge them worthy Admiration, whether or no they ſurpaſs the forces of Nature, pag. 39, 40. 'Tis therefore his Opinion, That the Devils can produce Effects that are above the power of Nature: For though he declares afterwards, That they produce, but apparently and not really, ſome Effects that are peculiar to God only; yet he believes that frequently they really operate others, which indeed are not proper to God, but which neither Men nor the ordinary courſe of Nature are capable of effecting without the aſſiſtance of thoſe Spirits. To prove this Theſis, he quotes many Popiſh Authors, and ſhows that they are all of the ſame Opinion. In the mean while he diſtinguiſhes what the Devils are able to effect of themſelves, from what they cannot do, but by the means of Magicians and Witches, Pag. 40. to 50.
Sect. 10. The Conſequence he draws from what has been ſaid, is, That the Devils operate ſome things by motion, others by the active virtue of Natural Cauſes, and others by Illuſion.
1. They alledge 15 ſorts of their Operations by their Motion from one place to another, of which the five firſt conſiſt in real Operations, and the nine laſt, in meer Repreſentations. Thoſe of the firſt Claſſis, are, Firſt, They cauſe Fire to deſcend from Heaven, as 'tis related in the firſt Chapter of Job. Second. According to the ſame Hiſtory, they may raiſe Storms and Tempeſts. Third. They may likewiſe cauſe Rain, bring fair weather, make Winds blow upon the Sea, ſtop the courſe of Veſſels, and overturn them. Fourth. They may produce Earthquakes. Fifth. They may tranſport through the Air, or in ſome other manner, the Bodies of Men, and all other ſorts of Bodies.
Sect. 11. Our Author afterward relates what they operate by motions of meer Repreſentation to the internal and external Senſes;
1. They render viſible things inviſible, by ſuddenly ſnatching them from the ſight of Men.
2. They make Statues, and other inanimate Objects move and walk.
They make them ſpeak.
4. They make appear Man and Beaſt in their dead Bodies, as tho' they were alive.
5. They take upon them Aereal Bodies, and by that means produce ſeveral Effects.
6. They repreſent the Figure of all ſorts of matter, either Gold, Silver, precious Stones, or others.
7. They direct in ſuch a manner the Animal Spirits of Men, that they maks appear to them, paſt, preſent and future things in their own ſhape, and perſwade them that they ſee, hear, and do things that are not real.
8. They cauſe pineings and violent Diſeaſes in human Bodies.
9. By Dreams they preſent to People, ſuch objects as are abſent and remote, and forewarn them of future things.
10 They produce in Men the paſſions of Love, Hatred, Anger and Fury, from Pa. 51. to 54.
Sect. 12. The 2d ſort of Diabolical Operations is no leſs credited; it conſiſting in the active virtue of Natural things; and therefore 'tis believed, that by the power of the Devil, whether he acts immediately, and by himſelf, or by Wizards and Witches; Herbs, Fruits, Waters, and moſt other matters may be mixed in ſome ſort and degree, and with the proportions requiſite for it, whereby Food, Drink, Phyſick, or ſome other potion may be made up, that ſhall cauſe a great deal of hurt to Man and Beaſt. 'Tis alſo believed that all theſe things may be done by natural ways, but that they are more eaſily, readily, and efficaciouſly performed by the power and craft of the Devil, without being perceived by the moſt skilful Men, who can never do the like, Pag. 55.
Sect. 13. As to the illuſions, they muſt be underſtood in this Senſe, that the Devils indeed do ſome thing, but not whatever they ſeem to operate. For 'tis not doubted but the Devil can do whatever is poſſible to be done by natural means and which may happen in proceſs of time, by the ordinary courſe of nature, without the cooperation of that wicked Spirit, as we ſhall ſay anon, but he has this power by God's permiſſion, to imploy all the forces of nature, for the producing of what effect he deſires; whence often proceeds, that Men either by ignorance, or becauſe ſome extraordinary objects and events come before them, believe things that are not in being, or perſwade themſelves, that the Devil performs ſome certain effects that are not natural, In the mean while it remains conſtant and undoubted, that the Devil has power to do whatever has been already mentioned, as alſo whatever I am going to ſay.
Sect. 14. I mean to ſpeak of illuſions, which Schottus together with Delrio and Molina declares to be of Three ſorts; thoſe that are made by the change of the objects, thoſe that are made by the change of the Air, and thoſe that happen by the change of the Organs of the ſenſes.
Firſt, Illuſions are made by the change of the Object, when one thing is ſubſtituted inſtead of another, that has been ſuddenly and imperceptibly ſnatched away; or when an object is preſented to the Eyes, in ſuch a ſtate and manner as that, it produces a falſe viſion; or when any object made up of Air, or of ſome other Element, offers it ſelf to the ſight; or laſtly when there appears any thing compoſed of different matters, mingled together; ſo skilfully prepared, that what exiſted before, receives thereby another form and figure.
Second. The change of the Air is made by theſe ways, when the Devil hinders, leſt the object ſhould paſs through the Air, and hit our Eyes; when he diſpoſes the Air that is betwixt the object and the Eye in ſuch a manner, that the object appears in another figure then really it is, when h… thickens the Air to make the object appear greater then it is, and to hinder it from being ſeen in other places, but the place he deſigns; when he moves the Air in the place through which the object is to hit the Eye, that the object going through that part of the Air, may alſo be moved, and that it's figure may be preſented to the Eye, otherwiſe then it is; and laſtly, when he mingles and confounds together ſeveral different figures, in order that in one only object, there may appear many together, pag. 55.
Third. The Organs of the Senſes are changed, when they are either transfer'd from their places and alter'd; when their humours and active particles are corrupted or thickned, or when ſuch a ſhining brightneſs paſſes before the Eyes, that they are dazled, ſo that it ſeems, that a Man raves waking, p. 55, 56.
Sect. 15. As a conſequence of all theſe things, 'tis held as an undoubted truth, that the Devil can perform miraculous effects upon all ſorts of creatures, eſpecially upon Men, viz.
Firſt, That he can give life to Dead inſects, and make them perfect Animals, which however is againſt the meaning of Schottus, p. 129,
Second, And conſequently, that he can produce and make appear true Frogs and Serpents as was done in Egypt in the time Moſes, p. 57, 58. 59.
Third. That he may diſcover and bring to Men, hidden treaſures, and even if occaſion ſerves, make Money, p. 116. however Schottus ſays with reaſon, that he is ſo ill natur'd, as ſeldom to do, as to this, all that is in his power.
Sect. 16. Concerning Man in particular, 'tis believed, that unclean Spirits can Copulate in the ſhape of Men with Women, and in the ſhape of Women with M… ſo that as from that communication Children may be begotten, pag. 61. to 67.
2. That the Devil, as by a kind of Tranſmutation, may change Women into the likeneſs of Men, and Men into that of Women, pag. 113.
3. That he transforms Men into the figure of Wolves, Cats, and other Beaſts, pag. 94.
4. That he may ſtrengthen the memory of Man, and enlighten his underſtanding, pag. 114.
5. That he may reſtore Youth to old Men, and repair their Faces.
6. That he may poſſeſs himſelf of the Body and Senſes of a Man, and make him as Exſtatick.
7. That he may plunge Men into a deep Sleep, and make them capable of Faſting whole years, pag. 104, 107.
8. That he may render Men invulnerable.
9. That he may cauſe all ſorts of Diſeaſes to Man, as alſo rid him of them, p. 102.
Sect. 17. I have kept the chief Article for the end; that is, That the Devil carries over by night, through Windows and Chimnies, Magicians, Sorcerers, and Witches, to the Sabbat, or their Aſſembling Place; though after all, many Popiſh Writers deny it. But ſince it is the common Opinion, on which the very Judges of Sorcerers partly lay the foundation of their Sentences, I intend not to put it on the reckoning of the Papiſts in general, though our Author takes it upon his own, pag. 67. and 80. For I will not wrong the Papiſts ſo much, as to call it their own Sentiment, ſince there are Men amongſt us that have the ſame Opinion, as we ſhall hereafter: Yet there is one that is particular to them, of which I have been informed of late by People that have lived amongſt them, and have ſeen a very, frequent practice of it, I mean the Monitores. When any one has ſuſtained a loſs, or when 'tis deſired to diſcover an important Affair, or even a Trifle, a Monitory is obtained from the Biſhop; which is an act wherein the thing or the fact enquired after is ſpecified. This Monitory is publiſhed at the end of Parochial Maſſes, before all the People, and faſtned to the Doors of Churches, and at the corners of Streets, and after the expired time, and neceſſary publications, they come to the ceremony of thundring it out. After which it is certain, that three parts of the People believe and are firmly perſuaded, that thoſe who knew any thing of the matter, and have not gone in time to reveal it to the Rector, or other Prieſt commiſſion'd by the Biſhop, never fail to fall into the poſſeſſion of the Devil, to whom the Monitory delivers them, after it's being thunder'd out, and that the Devil transforms them moſt, or all the Nights, into Dogs, Cats, Wolves, Goats, and other Animals, which is called to whurry as a Wolf. If one meet in the night ſome Wild-Beaſt or a Domeſtick ſtraying, he fancies to have met the Wolf-man, and is ready to ſwear it. Some of the moſt thinking and leſs ſuperſtitious part, at leaſt believe that the Excommunication contained in thoſe Monitories, cuts off from the Communion of their Church, and delivers to the Demons thoſe that have not ſubmitted to it, by revealing ſuch things, as 'tis often very convenient and uſeful to conceal.
Sect. 18. As all theſe things are ſaid in general concerning the power of wicked Spirits; ſo certain places are aſſigned to them, where they uſually produce their Effects: The co…mon Opinion? is, that there are familiar Spirits, Domeſtick, and Mountanous Devils.
1. The familiar Spirits, Spiritus Familiares, are thoſe who always keep by a Man, even when he calls not for them, whether they do it of their own accord, or that they have been hired very cheap for that purpoſe. They ſerve him faithfully, at leaſt outwardly, whether or no he calls for them. They ſuffer themſelves to be ſhut up in Rings, Chryſtals, Cheſts, and the like, and to be carried away whither ſoever one pleaſes; Theſe are the very words of Schottus, pag. 134. Thoſe Demons in Glaſs or Rings are according to the common Opinion, ſhut in or faſtned to them with ſome certain ceremonies uſed in that caſe; and not by the virtue of any Conjurations or Exorciſms, nor by the power of him that carries them, as 'tis believed by ſome; but they undergo this willingly, or by the abſolute order of the Prince of the Devils, whom they blindly obey; or laſtly, to deceive Men more eaſily. When they are in thoſe ſorts of Priſons, and have been carried through ſeveral places, queſtions are put to them, and ſometimes they are forced to ſpeak. Then they diſcover to Men hidden Things, and foretell thoſe that are to come. It is believed, that in our days a great and victorious Prince carried one of theſe Spirits with him in his Ring, and that he loſt his ſight in a Battle, a little after the Stone that was in the Ring was broken into two pieces, pag. 143.
Sect. 19. Schottus and D…io relate out of Meletius, what is ordinarily ſaid concerning Domeſtick Devils. They withdraw into the moſt hidden places of the houſe, upon piles of Wood, where they are kept with the moſt delicious Meat, becauſe they carry to their Maſters Corn that they have ſtolen from other People's Barns. When thoſe Spirits intend to ſettle in any Houſe, they make it known by leaping up ſticks of Wood, or throwing Dung into Pails of Milk. If the Maſter of the Houſe, taking notice of it, lets alone thoſe▪ Sticks and the Dung in the Milk, or even if he drinks of the Milk into which the Dung hat been thrown, the Spirit appears to him, and lives with him. Thoſe ſorts of Spirits are called by the French Gobelins, by the Dutch Guldelkens, and Kabautermannekens, and by the Engliſh Hobgoblins. They appear in the ſhape of Men and Women, as little as Dwarfs, or ſuch as Pigmies were formerly imagin'd to be. Schottus, ſays, That it was uſual in former times to ſee many of thoſe Spirits in Houſes, where they did whatever was neceſſary. They dr eſſed Horſes, they ſwept the Houſe, carried Wood and Water, and did all ſorts of Service, pag. 145. he did well by ſaying 'twas formerly done, left he ſhould be put to a proof in this curious Age.
Sect. 20. He has taken from Georgius Agricola, the deſcription he makes of Mountanous Devils, ſaying, That they dwell in the Mines under the Mountains; that they are cruel and frightful; that they make uneaſie▪ and perpetually vex thoſe that work in the Mines: Some call them the little Hollanders, becauſe they ordinarily appear little, ſcarce three foot high, with an old wrinckled Face, and in the ſame ſhape with the Miners, clothed with a Waſtecoat and Apron. Nevertheleſs, he ſays, that they are not ſo wicked as they love to play Tricks, and to be merrily Roguiſh, eſpecially when they will perſuade that they do the greateſt part of the work in the Mines. When all's done, his Opinion comes at laſt to this, that there are two ſorts of that kind of Spirits, ſome are good and the other bad; The latter are feared and deteſted by the Workmen, whereas they look with pleaſure upon the former, believing them to be of good Augury. But Schottus being willing to grant that they are of a mean Order betwixt Men and Spirits, holds them for bad Spirits, what good ſoever they may do, believing that when it happens ſo they are forced to it by God, or that they do it Craftily, to delude Men, Pag. 114. and 149.
Sect. 21. There is ſtill more illuſions made in relation to the ſhapes the Devils take on, than in the other occaſions above-mention'd. I will not now ſpeak of whole Armies that are believed frequently to appear in order of Battle, of which Schottus treats at large in the addition to his ſecond Book▪ p. 336. but of thoſe that are called Hobgoblins and Fairies. Formally our People ſpeak almoſt of nothing elſe. Schottus writes thereupon, p. 339. Delrio ſays, That there is a ſort of Spectres that appear as Women all in white, in Woods and Meadows; Some are ſeen in Stables with Wax Candles lighted, ſome drops of which they let fall upon the Mains of Horſes, combing and twiſting them very neatly; thoſe white Women are alſo call'd Sybils, and 'tis ſaid, that one of 'em named Haband, is as the Queen of the others, and commands them. People believe their Apparitions to be of good Omen; but the Doctors look on ſuch preſages as old Womens Tales, acknowledging in the mean while, that the thing is true, or at leaſt poſſible: And Schottus relating, p. 215. what Cornelius of Kempen ſays, aſſures us, that in the time of the Emperor Lotarius, that is about 830. ſeveral of thoſe Fairies were to be found in Friſeland, where they dwelt in Grotes, or on the tops of Hills and Mountains, whence they deſcended at night, to carry away Shepherds from their Flocks, Children from their Cradles, and ſlip both into their Caverns.