The Illustrious Providences in New England, Chapter 8

The Illustrious Providences in New England · Chapter 8

p. 248CHAP. VIII.

Several Cases of Conscience considered. That it is not lawful to make use of Herbs or Plants to drive away evil Spirits. Nor of Words or Characters. An Objection answered. Whether it be lawful for Persons bewitched, to burn things or to nail Horse-shoes before their doors, or to stop Urin in Bottles, or the like, in order to the recovery of Health. The Negative proved by several Arguments. Whether it be lawful to try Witches by casting them into the Water. Several reasons evincing the vanity of that way of Probation. Some other Superstitions witnessed against.

THe preceding Relations about witchcrafts and Diabolical Impostures give us too just occasion to make enquiry into some Cases of Conscience, respecting things of this Nature. And in the first place the Quaere may be;

Whither it is lawful to make use of any sort of Herbs or Plants to preserve from Witchcrafts, or from the power of Evil Spirits? The Answer unto which is; That it is in no wise lawful, but that all attempts of that nature are Magical, and Diabolical, and therefore p. 249detestable Superstition. As appears 1. In that if the Devils do either operate or cease to do mischief upon the use of such things it must needs be in that they are signs which give notice to the Evil Spirits what they are to do; Now for Men to submit to any of the Devils Sacraments is implicitly to make a covenant with him. Many who practise these ne…arious Vanities little think what they do. They would not for the World (they say) make a Covenant with the Devil, yet by improving the Devils signals, with an opinion of receiving benefit thereby, they do the thing which they pretend to abhor. For, 2. Angels (bad as well as good) are by nature incorporeal Substances. There are some Authors who by a corporal substance intend no more but a real being; so that the term is by them used in opposition to meer Phantasms in that sence, none but Sadduces will deny Angels to be Corporeal. And in that respect the Antient Doctors, Tertullian and others call them Corpora. But commonly a Body is set in opposition to a meer Spiritual Substance, Mat. 10. 28. Heb. 12. 13. And thus it is certain that Daemons are incorporeal, Eph. 6. 12. they are frequently, not only by Authors, but in the Holy Scripture stiled Spirits, because of their being incorporeal. And p. 250thence it is that they are not visible or palpable or any way incurring the outward sences, Luk. 24. 39. Homer saith that when the Ghost of Anticlea appeared to Ulysses, he attempted three times to embrace that Image, but could feel nothing; for it had not foreign, but as Virgil expresseth it, Tenues sine corporevitas. Cajetan & Vasquez affirm, that Apparitions can at no time be felt. It is not to be doubted but that Spirits may make use of vehicles, that are subject to the outward senses; nevertheless, a meer Spirit cannot be touched by humane hands. Moreover, we read of a Legion of Daemons possessing one miserable Body, Luk. 8. 30. A Legion is at least 6000; now if they were corporeal Substances, it could not be that so many of them, should be in the same person at the same time. And if they are incorporeal Substances, then it is not possible that Herbs or any sensible objects should have a natural influence upon them, as they have upon Elementary Bodies. This Argument is of such weight, as that Porphyrius, & other heathenish Authors who affirm that Daemons are affected with smells, & with blood, &c. Suppose them to have aereal bodies. So do some Talmudical & Cabalistical Writers; they hold that there are a middle sort of Devils, made of Fire and Air, who live upon p. 251the Liquidity of the Air, and the smoke of fire, &c. These they call foreign. Munster in his Notes on Lev. 17. does out of R. Abraham, cite many passages to this purpose. But such Iewish Fables are so foolish, as that they need no confutation. And as the Argument we have mentioned is a sufficient refutation of them that imagine a natural vertue to be in Herbs, whereby Evil Spirits are driven away; so may it be improved against their Superstition, who suppose that Fumes are of force to expel Daemons. The Author of the Book of Tobit Chap. 6. tells a Tale, that the heart and Liver of a Fish, if a smoke be made therewith, the Devil will smell it, and then be forced to flee away from any one that shall be troubled with an Evil Spirit; and that Tobit following the counsel which Raphael gave him about these matters, the Devil was fain to run for it, as far as to the utmost parts of Aegypt, Chap. 8, ver. 2, 3. This passage, is so far from being divine, as that indeed it is Prophane and Magical. Whereas the Author saith, that whoever is troubled with an Evil Spirit, shall by that means …ind relief, he does expresly contradict the Son of God, who has taught otherwise, Mat. 17. 21. Mark 9. 28. And his ascribing such vertue to the heart of a Fish, is as true as what Cornelius Agrippa saith, who p. 252affirms that the Gall of a black Dog will drive away Evil Spirits, and free from Witchcrafts. And there is as much credit to be given to these things as to another Iewish Fable, viz. that the clapping of a Cocks Wings will make the power of Daemons to become ineffectual; yet that this Fable hath obtained too much credit in the World is evident by words of Prudentius, who saith,

Ferunt vagantes Daemonas

Laetos tenebres noctium

Gallo canente exterritos

Sparsim timere & cedere.

3. God in his Holy Word has forbidden his People to imitate the Heathen Nations. He requires, that those who profess his Name should not learn the way of the Heathen… nor do after their manners, Lev. 20. 23. Ier. 10. 2. But to attempt the driving away of Evil Spirits by the use of Herbs, Fumes, &c. is an Heathenish Custom. Whoso shall read Proclus his Book De sacrificio & Magia, will see how the Ethnicks taught, that Smells and Smokes would cause Daemons to depart. And the like they believed (and practised accordingly) with respect unto several sorts of Herbs. See Sennertus Med. Pract. L. 6. Part. 9. p. 253Cap. 7. Dioscorides being deceived with the Doctrine of that great Magician Pythagoras, saith, that the Sea-Onion being hung in the Porch of an House, will keep Evil Spirits from entring therein. In that Book which passeth under the name of Albertus Magnus de mirabilibus Mundi, (though Picus Mirandula in his Disputation about Magick is so favourable as to think Albertus was not the Author of it) but that the true Author has abusively prefixed Albertus his Name) There are many Superstitious Vanities of this nature; which in times of Popish darkness were received from the Arabians and other Heathenish Worshippers of the Devil. It is true, that the Iews did some of them practise this kind of Magick. Iosephus (Antiq. Lib. 8. Cap. 2.) confesseth that those of their Nation (in special one whose name was Eleazar) did by holding an Herb (viz. that called Solomons Seal) to the Noses of Daemoniacks, draw the Devils out of them. He speaketh untruly, in saying, that they learned such nefarious Arts from Solomon, for they had them from the Heathen, who received them from the Devil himself; as is evident from another passage in the mentioned Iosephus. In his History of the Wars with the Iews, Lib. 7. Cap. 25. He says, that there is a p. 254Root by the Iews, called Baaras, which if a Man pluck it up, he dieth presently; but to prevent that they make bare the Root, and then tye it with a string to a Dog, who going away to follow his Master, easily plucks up the Root, whereupon the Dog dieth, but his Master may then without danger handle the Root, and thereby fright the Devils out of persons possessed with Infernal Spirits: whom he (in that also following the Heathen) supposes to be the Spirits of wicked men deceased. And that the Iews received these curious or rather cursed Arts from Ethnicks, is manifest, inasmuch as Pliny taught that the Herb called Aglaophotis had power to raise the Gods, (so did they call the Devils whom they served.) Now that was the same Herb with Baaras; For as Delacampius, Rainold, and others have observed, both name… have the same signification. So then the making use of Herbs to fright away Devils, or to preserve from the power of Witches, is originally an Heathenish custome, and therefore that which ought to be avoided and abhorred by those that call themselves Christians.

It is no less Superstitious, when Men Endeavour by Characters, Words or Spells, to charm any Witches, Devils or Diseases. Such p. 255Persons do (as Fuller speaks) fence them selves with the devils Shield against the devils Sword, Agrippa in his Books De occulta Phi…osophia has many of these impious curiosities. But in his Book of the vanity of Sciences, Chap. 48. he acknowledgeth that he wrote his other Book of Occult Philosophy, when he was a young Man, and bewails his iniquity therein, confessing that he had sinfully mispent precious time in those unprofitable Studies. There is also an horrid Book full of Conjurations and Magical Incantations, which the prophane Author hath ventured to publish under the name of King Solomon: There cannot be a greater vanity than to imagine that devils are really frighted with Words and Syllables: such practices are likewise of diabolical and heathenish original. They that have read Subjects of this nature, are not ignorant of what is related concerning the strange things done by the Incantations of that famous Wizard Apollonius. The like has been also noted of the Brackmanes of old, who were much given to such unlawful Arts. It is still customary amongst the Heathenish Africans, by Incantations to charm Serpents; Which when they are in that way brought to them by the devil, they use with the blood of such Serpents to anoint their Weapons, that so p. 256they may become the more mortiferous. And that the like Incantations were practised amongst the Gentiles of old is evident from that verse of Virgil, in his 8 Eclog. Frigidus in pratis cantando rumpiter anguis. As also by that of Ovid in Metam. Lib. 7.

Viperias rumpi verbis & carmina fauces.

Yea, the Holy Scriptures intimate, that such diabolical practices were used by some in the dayes of old, Those words of David, Psal. 58. 4, 5. imply no less, as our Excellent Rainold has with great Learning and Judgement evinced. It must be acknowledged that the notion which many have from Austin taken up, as if Serpents to avoid the power of Charms, would lay one Ear to the ground, and with their tails stop the other ear, is to be reckoned amongst vulgar errors; nevertheless, that there were then Charmers in the World, the mentioned (as well as other) Scriptures notifie. Moreover, those Inchanters had their formulae, whereby they did imprecate the persons whom they designed hurt unto; and the Devil (when the Great and Holy God saw meet to permit him) p. 257would upon the using of those words go to work, and do strange things. Hence Livy speaks of the Devotaria Carmina used by Wizards. The truth of this is also manifest from some passages in Aeschines his Oration against Ctesiphon. And of this nature were Balaams Curses, desired by Baalak, as Enchantments against Iacob, Numb. 22. 6. & 23. 23. If it had not been a thing famously known, that Baalam (a black Wizard) did mischief others by his Incantations, the King of Moab would never have sent to him for that end. And as Witchcrafts of this kind were frequent among the Gentiles who kn…w not God; so in a more especial manner amongst the Ephesians before they were enlightened by the Gospel of Jesus Christ. Upon their Conversion to the Christian Faith, as many as had used curious (i. e. as the Syriac Translation rightly Interprets Magical) Arts, brought their Books together and burned them before all men, Acts 19. 19. Which sheweth that Ephesus did once abound with these Heathenish Superstitions. They pretended that they could by certain Words cure Diseases, eject Devils, &c. Hence it became a Proverbial Phrase, to say, foreign, when Magical Spells and Incantations were intended. Hesychius mentions p. 258some of those Charms being obscure & barbarous words; such as foreign &c. These words they would sometimes carry about with them, fairly written; and then they were a Sacrament for the Devil to operate by. That insignificant word Abr…dacara, is by Sammonious mentioned as a Magical Spell; which hobgoblin word the late miracle Monger or Mirabilarian stroaker, in Ireland, Valentin Greatrix attempted to cure an Ague by. Porphyrius saith, that the Egyptians had Symbols, which Serapis appointed them to use in order to the driving away D… mons. Now he whom the Egyptians called Serapis, is by the Greeks called Pluto, and by the I…ws Bel-zebub. And as the Heathen learned such things from Bel-zebub, so have the Papists (who are called Gentiles in the Scripture, Rev. 11. 2. and well they may be so, since as to all manner of Idolatry and Superstition they Gentilize) from them learned to cure Diseases, and drive away Evil Spirits by Words and Spells, Exor…izations, &c. Matthiolus reports that he knew a man that would and that without seeing the persons wounded, by Charms heal those that were stung with deadly Serpents; and Fernelius saith, that he has seen some curing a Feaver only by muttering words, without the use of any natural p. 259means. Not only professed Heathen but Papists, have by reciting certain Verses, bin wont to cure other Diseases. Yea they have practised to free persons from the Epilepsie; by mentioning the Names of the three Kings of Colon (as the wise Men which came from the East, are usually called) Hence are those celebrated Verses:

Haec tria qui secum Portabit nomina Regum

Solvitur a morbo Christi pietate caduco.

It is too well known, that Popish Countries do still abound with such Superstitious Vanities as these mentioned. And as Voetius (in his Dissertation de Exorcismo) truly tells them, the Exorcizations of the Papists are as like those of the Heathen as Milk is like to Milk, or as one Egg is like to another. I know that some Popish Authors (who are more ingenious) write against attempting the cure of Diseases by Words or Charms. Fernelius, Benevenius and (as I remember) Valesius disapprove of it. But few (if any) of them are against Conjuring away Evil Spirits, by Words, and I know not what Formulae of their own, or rather of the Devils inventing. One of them (viz. Hieronymus Mengus) having Published a Book filled with Con…urations p. 260Entituleth it, The Scourge of Devils. It adds to the abomination when Men shall not only break the first and second Commandment, but the third also, by making use of any of the sacred Names or Titles belonging to the Glor…s God, or to his Son Jesus Christ, as Charms; … which nothing is more frequent amongst R…manists. To conclude, God in his word doth with the highest severity condemn all such Practices, declaring not only that …chanters and Charmers are not to be tolerated amongst his People; but that all who do such things are an abomination to him, Deut. 18. 10, 11, 12. The Iews are wont to be extreamly charitable towards those of their own Nation, affirming, That every Israelite shall have a part in the World to come; only they except such as shall by Incantation heal Diseases. There are some that practise such things in their simplicity, not knowing that therein they gratifie the Devil. Voetiu… in his Disputation, de Magia, P. 576. speak… of one that according to the vain conversation received by Tradition from fo…e Fathers would sometimes attempt things of this nature, but upon Voetius his instructing him concerning the sin and evil which was there… in, the Man durst never more do as formerly If this discourse fail into the hands of an… p. 261whose Consciences tell them they have been guilty of the same iniquity; God gran that it may have the same effect on them. It is a marvelous and an amazing thing, that in such a place as New-England, where the Gospel hath shined with great power and glory, any should be so blind as to make attempts of t…s kind; yet some such I know there have been. A Man in Boston gave to one a Sealed Paper, as an effectual remedy against the Tooth-ach, wherein were drawn several confused Characters, and these words written, IN Nomine Patris Filii, & Spiritus Sancti, Preserve thy Servant, such an one. (Bodinus and others write of a convicted Witch, whose Name was Barbary Dore, that confessed she had often cured Diseases, by using the like words unto those mentioned.) Not long since a Man left with another in this Town, as a rare secret a Cure for the Ague, which was this, five Letters, viz. …, &c. were to be written successively on pieces of Bread and given to the Patient, on one piece he must write the word Kalendant, and so on another the next day, and in five dayes (if he did believe) he should not fail of cure. These considerations have made me the more willing a little to inlarge upon the Argument in hand.

But before I proceed to handle the next p. 262Case, it may not be amiss to Answer that which seems the most considerable Allegation against the Arguments thus far insisted on. It is then by some objected that Musick driveth away Evil Spirits. For when David took an Harp and played with his hand, the Evil Spirit departed from Saul, 1 Sam. 16. 23. so that it seems the Devils are driven away by Sounds, and why not then by Words, or Fumes, or Herbs?

Ans… 1. It is confessed that Satan does take great advantage from the ill humors and diseases which are in the Bodies of Men greatly to molest their Spirits. Especially it is true concerning Melancholly, which has therefore been called Balneum Diaboli, the Devils Bath, wherein he delights to be stirring.

2. When Bodily Diseases are removed by the use of natural means, the matter upon which the Evil Spirit was wont to operate being gone, he does no more disturb and disquiet the minds of men as before that he did. The passive disposition in the Body ceasing, the active affliction caused by the Devil ceaseth also. Rulandus Writes of possessed persons who were cured by Emetic Medicines, clearing them of those melancholly humors, by means whereof the Evil Spirit had sometimes p. 263great advantages over them. This also Po…p…natius does by many Instances confirm. S…nn…rtus likewise has divers passages to the same purpose. Also we see by frequent experience, persons strangely hurried by Satan, have by the blessing of God upon the endeavou… of the Physitian been delivered from those woful molestations. Ferrarius, Delrio, Burgensis, and others, Commenting on 1 Sam. 16. conceive that the Ingress and Egress of Evil S…irits depends upon the humors and dispositions of the Body; which Assertion is not unive sally true: For sometimes the Devil hath laughed at the Physitians, who have thought by Medicinal Applications to dispossess him. Examples for this may be seen in Fernelius and Codronchus. Wherefore Voetius in his Disputation, de Emergumenis, Page 1025. speaketh cautiously and judiciously, in asserting that we may not suppose that the Devils taking bodily possession of this or that person, depends wholly upon corporeal dispositions; nevertheless that natural Distempers sometimes are an occasion thereof.

3. It is also true that Musick is of great efficacy against Melancholly discomposures. This notwithstanding, there is no reason to conclude with Mendozo, Bodin, and others, that Musick is so hateful to the Devil, as that p. 264he is necessitated to depart when the pleasant sound is made. If that were so, how comes it to pass that appearing Daemons do sometimes depart with a melodious sound? or that in the Conventicles of Witches there is Musick heard? But La Torr has notably confuted such Imaginations. Indeed the sweetness and delightfulness of Musick has a natural power to lenifie Melancholly passions. They say that Pythagoras by Musick restored a Frantick Man to his Wits again. Thus was Saul's pensive Spirit refreshed by David's pleasant Harp, and when he was refreshed and well, the Evil Spirit which took advantage of his former pensiveness, upon his alacrity departed from him. So that it remains still a truth, that corporeal things have no direct Physical influence upon Infernal Spirits, and that therefore for men to think that they shall drive away Daemons by any such means is folly and Superstition. I shall add no more in Answer to the first Quaere proposed.

A second Case, which we shall here take occasion to enquire into, is, Whether it be lawful for Bewitched Persons to draw blood from those whom they suspect for Witches, or to put Urin into a Bottle, or to nail an Horse-shoe at their Doors, or the like, in hopes of roc…vering health thereby?

p. 265Ans. There are several great Authors who have discovered and declared the evil of all such practices. In special Voetius, Sennertus, and our Perkins disapprove thereof. There is another Question much what of the same nature with this, viz. Whether a Bewitched person may lawfully cause any of the Devils Symbols to be removed in order to gaining Health? As suppose an Image of Wax in which Needles are fixed, whereby the Devil doth at the instigation of his Servants, torment the diseased person whether this being discovered may be taken away, that so the Devils power of operation may cease, and that the sick person may in that way obtain health again? The Affirmative of this Quaestion is stiffly maintained by Scotus, Cajetan, Delrio, Malderus, and by Popish Authors generally. Yet amongst them Hesselius, Estius, and Sanchez, hold the Negative. And so do all our Protestant Writers, so far as I have had occasion to observe. And although some make light of such practices, and others undertake to justifie them, yet it cannot justly be denied but that they are impious follies.

For 1. They that obtain Health in this way have it from the Devil. The Witch cannot recover them, but by the Devils help. Hence as it is unlawful to entreat Witches to p. 266heal bewitched persons, because they cannot do this, but by Satan, so is it very sinful by scratching, or burnings, or detention of urin, &c. to endeavour to constrain them to unbewitch any; for this is to put them upon seeking to the Devil. The Witch does neither inflict nor remove the disease, but by the assistance of the Devil; therefore either to desire or force thereunto, is to make use of the Devils help. The person th…s recovered cannot say, The Lord was my Heal…r, but the Devil was my Healer. Certainly it were better for a Man to remain sick all his dayes, yea (as Chrysostom speaks) he had better die then go to the Devil for health.

Hence 2. Men and Women have by such practices as these mentioned, black commerce and communion with the Devil. They do (though ignorantly) concern and involve themselves in that Covenant which the Devil has made with his devoted and accursed Vassals. For, whereas it is pleaded, that if the thing bewitched be thrown into the fire, or the Urin of the sick stopped in a Bottle, or an Horse-shoe nailed before the door, then by vertue of the compact which is between the Devil and his Witches, their power of doing more hurt ceaseth; they that shall for such an end so practise, have fellowship with p. 267that Hellish Covenant. The Excellent Sennertus argueth solidly, in saying, they that force another to do that which he cannot possibly do, but by vertue of a compact with the Devil, have themselves implicitly communion with the Diabolical Covenant. And so is the case here. Who was this Art of unbewitching Persons in such a way first learned of? If due enquiry be made, it will be found that Magicians and Devils were the first discoverers. Porphyrie saith, it was by the revelation of the Daemons themselves that Men came to know by what things they would be restrained from, and constrained to this or that: Eujeb. praep. Evan. L. 5. C. 7. Dr. Willet in Ex. 7. Quest. 9. To use any Ceremonies in vented by Satan, to attain a supernatural end, implies too great a concernment with him. Yea, such persons do honour and worship the Devil by hoping in his Salvation. They use means to obtain Health which is not natural, nor was ever appointed by God, but is wholly of the Devils Institution; which he is much pleased with, as being highly honoured thereby. Nay such practices do imply an invocation of the Devil for relief, and a pleading with him the Covenant which he hath made with the Witch, and a declaration of confidence that the Father of Lies will be as good as his p. 268word. For the nefandous Language of such a practice, is this: Thou O Devil, hast made a Covenant with such an one, that if such a Ceremony be used, thou wilt then cease to torment a poor creature that is now afflicted by thee. We have used that Ceremony, and therefore now O Satan we expect that thou shouldest be as good as they word which thou hast covenanted with that Servant of thine, and cease tormenting the Creature that has been so afflicted by thee. Should Men in words speak thus, What horrid Impiety were it… therefore to do actions which import no less, is (whatever deluded Souls think of it) great and hainous Iniquity.

3. Let such practitioners think the best of themselves, they are too near a Kin to those creatures who commonly pass under the name of white Witches. They that do hurt to others by the Devils help, are called black Witches: but there are a sort of persons in the World, that will never hurt any, but only by the power of the Infernal Spirits they will un-bewitch those that seek unto them for relief: I know that by Constantius his Law, black Witches were to be p…nished, and white ones indulged: But M. Perkins saith, that the good Witch is a more horrible p. 269and detestable Monster than the bad one. Balaam was a black Witch, and Simon Magus a white one. This later did more hurt by his Cures, than the former by his Curses. How persons that shall unbewitch others by putting U…n into a Bottle, or by casting Excrements into the fire, or nailing of Horse-shoes at Mens doors, can wholly clear themselves from being white Witches, I am not able to understand.

4. Innocent persons have been extreamly wronged by such Diabolical tricks. For sometimes (as is manifest from the Relation of the Groton Maid, mentioned in the fifth Chapter of this Essay) the Devil does not only himself inflict Diseas…s upon Men, but represent the visages of innocent persons to the phansies of the diseased, making them believe that they are tormented by them, when only himself does it. And in case they follow the Devils direction, by observing the Ceremonies which he has invented, hee'l afflict their Bodies no more. So does his malice bring the persons accused by him (though never so innocent) into great suspicion. And he will cease afflicting the body of one, in case he may ruin the credit of another, and withal endanger the Souls of …hose that hearken to him. If the Devil p. 270upon scratchings, or burnings, or stoppings of Urin, or the nailing of an Horse-shoe, &c. shall cease to afflict the body of any, he does this either as being compelled thereto, or voluntarily. To imagine that such things shall constrain the Evil Spirit to cease afflicting, whether he will or no, is against all reason. But if he does this voluntarily, then instead of hurting their bodies, he does a greater mischief to Souls. foreign. The Devil heals the Body that he may wound the Soul. He will heal them with all his heart, provided that he may but thereby draw men to look unto him for help, instead of seeking unto God alone, in the use of his own means, and so receive that honour (the thing that he aspires after) which is the Lords due. How gladly will that wicked Spirit heal one body upon condition that he may entangle many Souls with Superstition. And if Men and Women (especially in places of light) will hearken to him, it is a righteous thing with God to suffer it to be thus. It is past doubt that Satan, who has the power of death, Heb. 2. 14. has also (by divine permission) power to inflict, and consequently to remove Diseases from the bodies of men. In natural Diseases he has many times a great operation, and is willing to have them cured rather by p. 271the use of Superstious then of natural means. It is noted in the Germanic Ephemeris for the year 1675. that a Man troubled with a Fistula, which the Physitians by all their Art could no way relieve; a person that was esteemed a Wizard undertook to cure him; and applying a Powder to the wound, within a few dayes the sick party recovered. The powder was some of the ashes of a certain Woman who had been burnt to death for a Witch. This was not altogether so horrid as that which is by Authors worthy of credit reported to come to pass, in the days of Pope Adrian VI. when the Plague raging in Rome, a Magician (whose Name was Demetrius Spartan) caused it to be stayed by sacrificing a Bull to the Devil. See P. Iovius Histor. Lib. 21. Such power hath the righteous God given unto Satan over the sinful Children of Men; yea such a Ruler hath he set over them as a just punishment for all their wickedness. His chief design is to improve that power which by reason of sin he hath obtained to seduce into more sin. And the Holy God to punish the World for iniquity, often suffers the Enemy to obtain his desires this way. What strange things have been done, and how have Diseases been healed by the sign of the Cross many times? By p. 272which means Satans design in advancing … to the destruction of thousands of Souls, has too successfully taken place. And this … did he early and gradually advance amongst Christians. I have not been able without astonishment to read the passages related by Austin de civitate Dei Lib. 22. Cap. 8. He there speaks of one Innocentia, whom he calls a most Religious Woman, who having a Cancer in her Breast; the most skilful Physitians doubted of the cure. But in her sleep she was admonished to repair unto the Font where she had been Baptized, and there to sign that place with the sign of the Cross, which she did, and was immediately healed of her Cancer. In the same Chapter, he reports that a Friend of Hesperius did from Ierusalem send him some Earth that was taken out of the place where our Lord Christ had been buried; & that Hesperius had no sooner received it but his House which before had been molested with Evil Spirits was rid of those troublesome guests. He giveth an account also, of strange Cures wrought by the Reliques of the Martyrs. It was not (he saith) known where the bodies of Protasius and Gervas (holy Martyrs) were buried; but Ambrose had it revealed to him in his sleep; and a blind Man approaching p. 273near unto th… Bodies instantly received his sight. Another was cured of Blindness by the Reliques of the Martyr Stephen. And a Child playing abroad, a Cart wheel run over him and bruised him, so that it was thought he would immediately expire; but his Mother carrying him into the House that was built to honour the memory of St. Stephens life and health were miraculously continued. Many other wonderful cures doth Austin there mention, as done by Stephen's Reliques. But who seeth not that the hand of Ioab was in all these things? For by this means Satan hath filled the World with Superstition. The Cross is worshipped; The Reliques of Martyrs are adored; The honour due to God alone is given to the creature. The same method has the grand Enemy observed, that so he might bring that Superstition of Iconolatry or Image Worship, which is so provoking to the jealous God, into repute amongst Christians. It would be endless to enumerate how many in Popish Countries have been cured of Diseases which for their sins God hath suffered the Devil to punish them with, by touching the Image of this or that Saint. Nay, some whose bodies have been possessed with evil Spirits, have in that way of Superstition found relief; in a p. 274more especial manner, when the Image of the Virgin Mary hath been presented before persons Possessed, the Devil in them hath cried out, and shrieked after a fearful manner, as if he had been put to horrible torture at the sight of that Image, and so hath seemed to depart out of the miserable creature molested by him; and all this that so deluded Papists might be hardened in their Superstitious opinion of that Image. Many such devices hath Satan to ensnare and ruin the Souls of Men. Some report that the Bodies of Excommunicates in the Greek Churches at this day, are strangely handled by the Devil, after Death hath taken hold of them. M. Ricaut in his Relation of the present state of the Greek Churches, Page 279. &c. saith that a grave Kaloir told him that to his own certain knowledge, a person who fell under their Church-censure, after he had been for some time buried, the People where his corps lay interred, were affrighted with strange Apparitions, which they concluded arose from the Grave of the accursed Excommunicate, which thereupon was opened, and they found the Body uncorrupted, and replete with Blood, the Coffin furnished with Grapes, Nuts, &c. brought thither by infernal Spirits. The Kaloirs resolved to use the common remedy p. 275in those cases, viz. to cut the body in several parts, and to boyl it in Wine, as the approved means to dislodge the evil Spirit, but his Friends intreated rather that the Sentence of Excommunication might be reversed, which was granted. In the mean time Prayers, and Masses, and Offerings were presented for the dead, and whilst they were performing these Services, on a sudden was heard a rumbling noise in the Coffin of the dead party. Which being opened, they found the body consumed and dissolved into dust, as if it had been Interred seven years. The hour and minute of this dissolution being compared with the date of the Patriarchs release when signed at Constantinople, was found exactly to agree with that moment. If there be truth in this Relation, 'tis a dreadful evidence of Satans Reigning amongst a Superstitious People, who nevertheless call themselves Christians; and that he does by such means as these keep them under chains of darkness still. The Devil hath played such Reax as these are, not only amongst Christians but amongst the Gentiles of old. For Titus Latinus was warned in his sleep that he should declare unto the Senate that they must reniew that Stage-plays; he neglecting to deliver his Message, was again by p. 276the same Daemon spoken unto in his sleep… and severely reproved for his Omission, and his Son died. Still persisting in his omission the Daemon again cometh to him, so that he was surprized with an acute and horrible disease. Hereupon by counsel of his Friends, he was carried in his Bed into the Senate, and as soon as he had declared what he had seen, his Health was restored, that he returned home upon his feet: The issue was, Stage-plays were more in fashion than ever before. Augustin de civitate Dei, Lib. 4. Cap. 26. Learned men are not ignorant that strange… Cures were effected amongst the Heathen by the use of Talismans, or Images; of which inventions Zoroaster (the Father of Magicians) is supposed to be the first Author. It is reported that Virgil made a brazen fly, and a golden horse-leach, whereby Flies were hindred from coming into Naples, and the Horse-leaches were all killed in a Ditch. Thus doth Beelzebub draw miserable Men into Superstition.

And although I am upon a serious Subject, and my design in writing these things; that is so I might bear witness against the Superstition, which some in this land of light have been found guilty of; and that (if God shall bless what has been spoken to convince p. 277men of the error of their way) the like evils may no more be heard of amongst us; this notwithstanding; it may not be improper here to recite some facetious passages, which I have met with in Hemmingius his Discourse, De superstitione Magica, since they are to my present purpose, as discovering what delight the infernal Spirits take in drawing Men to make use of Superstitious means for the recovery of health unto their bodies. The Learned Author mentioned, reports, that as he was instructing his Pupils in the Art of Logic, he had occasion to recite a couple of Verses consisting of nine Hobgoblin words, Fecana, cajeti, daphenes, &c. adding by way of Joke, that those Verses would cure a Feaver, if every day a piece of Bread were given to the sick person, with one of these words written upon it. A simple Fellow that stood by, thought Hemmingius had been in earnest in what he spoke, and not long after having a Servant that fell sick of a Feaver, he gave him the first day a bit of Bread, with a Paper wherein Fecana was written, and so on for six dayes until he came to the word Gebali; and then on a sudden his Servant was well again. Others seeing the efficacy of the Amulet did the like, and many were cured of Feavers thereby. In the same Chapter, p. 278P. 908. Hemingius writeth of a knavish Scholar, that a certain Woman repairing to him for help, who was excedingly troubled with sore eyes, promising him a good reward for his cure, the Knave, though he had no skill, yet for lucre sake, he promised to effect the cure; and in order thereto taketh a piece of Paper, and maketh therein Characters, unto which he never saw the like before, only then devised them, and writeth in great Letters these Abominable Words, Diabolus eruat tibi oculos, & foramina stercoribus impleat. (The Papists say that their Saint Francis caused the Devil to depart out of a possessed person by using an alike bruitish expression.) He folded up the Paper in a cloth, requiring the diseased party to wear it about her neck, which she did and her disease was healed. After two years, being desirous to know what was in the Paper, she caused it to be opened and read; and being greatly offended and inraged at this Indignity, cast the Paper away, immediately upon which her sore eyes returned again. Without doubt then, the Devils design in this cure, was to… encourage the prophane Impostor to endeavour the removal of diseases by like Superstitious and wicked practices, whereby his own and the Souls of others unto whom he should p. 279impart the Mystery, would be endangered. The like is to be affirmed concerning attempts to heal diseases, by scratching suspected Witches, or stopping Urin in Bottles, nailing of Horse …shoes, &c. It may be the time will come, when they that have been thus foolish, will feel their own Consciences smiting them for what they have done. Let them remember the Example of that gracious and famous Gentlewoman, Mrs. Honeywood; the occasion of whose sorrowful and doleful desertion, was, in that having a Child sick, she asked counsel of a Wizard about its Recovery. Certainly, it is better for persons to repent of sin the procuring cause of all affliction, and by the prayer of Faith to betake themselves to the Lord Jesus, the great Physitian both of body and soul, and so to wait for healing in the use of lawful means, until God shall see meet to bestow that mercy on them; I say this is better, than to follow such dark methods as those declared against, wherein if they have found any success, they may fear it is in wrathful judgment unto them or theirs. Some observe that persons who receive present healing in such unlawful wayes, usually come to unhappy ends at last. Let me then conclude the Answer unto the case propounded with the words p. 280which th Angel bid the Prophet Elijah speak to Ahaziah's Messengers, 2 King. 1. 3. Is it because there is no God in Israel, that you go to Baalzebub the God of Ekron?

There is another Case of Conscience which may here be enquired into, viz. Whether it be lawful to bind persons suspected for Witches, and so cast them into the Water, in order to making a discovery of their innocency or guiltiness; so as that if they keep above the Water, they shall be deemed as confoederate with the Devil, but if they sink they are to be acquitted from the crime of Witchcraft. As for this way of purgation it cannot be denied but that some learned men have indulged it. King IAMES approveth of it, in his Discourse of Witch-craft B. 3. Chap. 6. supposing that the water refuseth to receive Witches into its Bosom, because they have perfidiously violated their Covenant with God, confirmed by Water in Baptism. Kornmannus and Scribonius do upon the same ground justifie this way of tryal. But a worthy Casuist of our own, giveth a judicious Reply to this supposal, viz. that all Water is not the Water of Baptism, but that only which is used in the very act of Baptism. Moreover, according to this notion the Proba would serve only for such persons as have been Baptized. Wierus and Bodinus have p. 281written against this Experiment. So hath Hemmingius; who saith, that it is both superstitious and ridiculous. Likewise, that Learned Physitian Iohn Heurnius has published a Treatise, which he calls, Responsum ad supremam curiam Hollandiae, nullum esse aequae innatationem lamiarum indicium. That Book I have not seen, but I find it mentioned in M…ursius his Athenae Batavae. Amongst English Authors, Dr. Cott hath endeavoured to shew the unlawfulness of using such a practice. Also Mr. Perkins is so far from approving of this probation by cold water, as that he rather inclines to think that the persons who put it in practice are themselves after a sort practisers of Witch-craft. That most Learned, Judicious, and Holy Man, Gisbertus Voetius in his forementioned Exercitation de Magia, P. 573. endeavours to evince that the custom of trying Witches by casting them into the Water is unlawful, a Tempting of God, and indirect Magic. And that it is utterly unlawful, I am by the following Reasons convinced:

1. This practice has no Foundation in nature, nor in Scripture. If the Water will bear none but Witches, this must need proceed either from some natural or some supernatural cause. No natural cause is or can be assigned why the bodies of such persons p. 282should swim rather than of any other. The Bodies of Witches have not lost their natural Properties, they have weight in them as well as others. Moral changes and viceousness of mind, make no alteration as to these natural proprieties which are inseparable from the body. Whereas some pretend that the Bodies of Witches are possessed with the Devil, and on that account are uncapable of sinking under the water; Malderus his reply is rational, viz. that the Allegation has no solidity in it, witness the Gadarens Hoggs, which were no sooner possessed with the Devil but they ran into the Water, and there perished. But if the experiment be supernatural, it must either be Divine or Diabolical. It is not divine; for the Scripture does no where appoint any such course to be taken to find out whether persons are in league with the Devil or no. It remains then that the experiment is Diabolical. If it be said, that the Devil has made a compact with Wizards, that they shall not be drowned, and by that means that Covenant is discovered; the Reply is, we may not in the least build upon the Devils word. By this Objection the matter is ultimately resolved into a Diabolical Faith. And shall that cast the scale, when the lives of men are concerned? Suppose p. 283the Devil saith these persons are Witches, must the Judge therefore condemn them?

2. Experience hath proved this to be a fallacious way of trying Witches, therefore it ought not to be practised. Thereby guilty persons may happen to be acquitted, and the innocent to be condemned. The Devil may have power to cause supernatation on the water in a person that never made any compact with him. And many times known and convicted Wizards have sunk under the water when thrown thereon. In the Bohemian History mention is made of several Witches, who being tried by cold water were as much subject to submersion as any other persons. Delrio reports the like of another Witch. And Godelmannus speaks of six Witches in whom this way of trial failed. Malderus saith It has been known that the very same persons being often brought to this probation by Water, did at one time swim and another time sink; and this difference has sometimes hapned according to the different persons making the experiment upon them; in which respect one might with greater reason conclude that the persons who used the experiment were Witches, then that the persons tried were so.

3. This way of purgation is to be accounted p. 284of, like other provocations or appeals to the Judgement of God, invented by men: such as Camp-fight, Explorations by hot water, &c. In former times it hath been customary (and I suppose tis so still among the Norwegians) that the suspected party was to put his hand into s…alding water, and if he received no hurt thereby then was he reputed innocent; but if otherwise, judged as guilty. Also, the trial by fire Ordeal has been used in our Nation in times of Darkness. Thus Emma the Mother of King Edward the Confessor, was led barefoot and blindfold over certain hot irons, and not hapning to touch any of them, was judged innocent of the crime which some suspected her as guilty of. And Kunegund Wife to the Emperour Henry II. being accused of Adultery, to clear her self, did in a great and honourable Assembly take up seven glowing irons one after on other with her bare hand, and had no harm thereby. These bloody kind of Experiments are now generally banished out of the World. It is pity the Ordeal by cold water is not exploded with the other.

4. This vulgar probation (as it useth to be called) was first taken up in times of Superstition, being (as before was hinted of other Magical Impostures) propagated from p. 285Pagans to Papists, who would (as may be gathered from Bernards 66 Serm. in Cantica) sometimes bring those that were under suspicion for Heresie unto their Purgation in this way. We know that our Ancestors, the old Pagan Saxons had amongst them four sorts of Ordeal (i. e. Trial or Iudgement as the Saxon word signifies) whereby when sufficient proof was wanting, they sought (according as the Prince of darkness had instructed them) to find out the truth concerning suspected persons, one of which Ordeals was this, the persons surmised to be guilty, having Cords tied under their Arms, were thrown with it into some River, to see whether they would sink or swim. So that this Probation was not originally confined to Witches, but others supposed to be Criminals were thus to be tried: but in some Countries they thought meet thus to examine none but those who have been suspected for familiarity with the Devil. That this custom was in its first rise Superstitious is evident from the Ceremonies of old used about it. For the Proba is not canonical, except the person be cast into the Water with his right hand tied to his left foot. Also, by the Principle, which some approvers of this Experiment alledge to confirm their fansies; their Principle is, Nihil quod per p. 286Necromantian fit, potest in aqua fallere aspectum intuentium. Hence William of Malmsbury, Lib. 2. P. 67. tells a fabulous Story (though he relates it not as such) of a Traveller in Italy that was by a Witch transformed into an Asse, but retaining his humane understanding would do such feats of activity, as one that had no more wit than an Asse could not do; so that he was sold for a great price; but breaking his Halter he ran into the Water, and thence was instantly unbewitched, and turned into a Man again. This is as true as Lucian's Relation about his own being by Witch-craft transformed into an Asse; and I suppose both are as true as that cold water will discover who are Witches. It is to be lamented, that Protestants should in these dayes of light, either practise or plead for so Superstitious an Invention, since Papists themselves have of later times been ashamed of it. Verstegan in his Antiquities, Lib. 3. P. 53. speaking of the trials by Ordeal, and of this by cold water in particular, has these words; These aforesaid kinds of Ordeals, the Saxons long after their Christianity continued: but seeing they had their beginnings in Paganism and were not thought fit to be continued amongst Christians; at the last by a Decree of Pope Stephen II. they were abolished. Thus he. Yea, p. 287this kind of trial by Water, was put down in Paris A. D. 1594. by the supream Court there. Some learned Papists have ingenuously acknowledged that such Probations are Superstitious. It is confessed that they are so, by Tyraeus, Binsfeldius, Delrio, and by Malderus de magia, Tract. 10. Cap. 8. Dub. 11. who saith, that they who shall practise this Superstition, and pass a judgement of Death upon any persons on this account, will (without repentance) be found guilty of Murder before God.

It was in my thoughts to have handled some other Cases of the like nature with these insisted on: but upon further consideration, I suppose it less needful, the practices which have given occasion for them being so grosly Superstitious, as that they are ashamed to show their heads openly. The Chaldae…ns and other Magicians amongst the Heathen Nations of old, practised a sort of Divination by Sieves (which kind of Magic is called Coscinomantia) The like Superstition has been frequent in Popish Countries, where they have been wont to utter some words of Scripture, and the Names of certain Saints over a Sieve, that so they might by the motion thereof, know where something stollen or lost was to be found. Some also have believed that if p. 288they should cast Lead into the Water, then Saturn would discover to them the thing they enquired after. It is not Saturn but Satan that maketh the discovery, when any thing is in such a way revealed. And of this sort is the foolish Sorcery of those Women that put the white of an Egg into a Glass of Water, that so they may be able to divine of what Occupation their future Husbands shall be. It were much better to remain ignorant than thus to consult with the Devil. These kind of practices appear at first blush to be Diabolical; so that I shall not multiply Words in evincing the evil of them. It is noted that the Children of Israel did secretly those things that are not right against the Lord their God, 2 King. 17. 9. I am told that there are some who do secretly practise such Abominations as these last mentioned, unto whom the Lord in mercy give deep and unfeigned Repentance and pardon for their grievous Sin.